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The 
Christian Life Made Plain 

A Treatise on Experimental Religion 

jollonjoed by 

Sermons on Doctrinal and Practical Themes 

and 

An Alumni Address 

Delivered at 
Randolph-Macon College 



By 

Rev. Richard Ferguson, A. M. 
•» 

Of the Virginia Conference 
Methodist Episcopal Church, South 

With an Introduction by 

Rev. J. T. Whitley, D. D. 



richmond, va. 

Whittet & Shepperson, Printers 

1922 



^f6t^'^ 



.ft 



Copyright 1922 

Rev. Richard Ferguson 

Tampa, Florida 



PRINTED IN U. S. A. 



OCT 16 r^ 

©C1A686309 



Dedicated to 

3rfje Virginia Conference 

Methodist Episcopal Church, South 

AND TO 

All Inquirers After the Truth 
As It Is in Christ 



Virginia Conference, for his invaluable services in editing the 
manuscript and helping in every way to bring this volume 
to completion. Surely, I have been greatly blessed in having 
his faithful and scholarly services. 

With these few words of explanation, I send forth this 
humble contribution to the spiritual good of my fellow-men, 
praying that God's blessing may abide upon every reader, 
and help him to see more clearly the upward way that 
leads to life eternal. 

Richard Ferguson. 



Introduction 

MY honored friend and brother, the author of this 
book, was born in Dinwiddie county, Virginia, 
October 3, 1838, united with the Methodist Church at 
the age of thirteen, and graduated from Randolph- Macon 
College, Va., in 1858, receiving the degrees of Bachelor and 
Master of Arts. For many years he has been a member 
of the Board of Trustees of the College. 

At the outbreak of the Civil War he was preparing for 
the gospel ministry, but felt constrained to enlist in the 
Confederate army, and served in Company G, Eighteenth 
Virginia Infantry, first as private and later as lieutenant, to 
the close of the war. He was twice wounded in battle, and 
was taken prisoner at Gettysburg. There he took part in 
the celebrated charge of Pickett's Division, and is said to 
have fired the last gun from his Division in that battle. 

After the war he engaged in farming and teaching for a 
time, and was licensed as a local preacher in 1868. Having 
served for a year as assistant pastor of a circuit, he was 
received on trial into the Virginia Conference in November, 
1869, and entered upon the full pastorate. As preacher and 
pastor he served many charges with conspicuous fidelity and 
success, honored and loved by his brethren of the ministry and 
by the people among whom he labored. After fifty years of 



continuous service in the active ministry, he retired to the 
superannuate relation in November, 1918, just after pass- 
ing his eightieth birthday. For reasons of health and family 
ties he settled in Tampa, Florida, where he and his devoted 
wife are enjoying a well-earned rest. 

Not willing to regard his ministry as terminated by super- 
annuation, this veteran minister has put into the present 
volume the ripe fruits of many years of study and experience, 
in the hope that it may convey to others a message of salva- 
tion after he has passed away. Without expectation of pecu- 
niary benefit, he is financing the book out of his own limited 
resources, for the glory of God and the benefit of mankind. 
The reader will find here many valuable lessons, copiously 
illustrated and strongly fortified by apt quotations from the 
Holy Scriptures. The chapter on Conversion has been pro- 
nounced especially clear and helpful by those who heard the 
author preach on this vital theme. The sermons on Baptism 
also have been received with much favor. 

Having read this book in manuscript, and rendered some 
service in putting it through the press, I commend it cordially 
to all who love the old-fashioned gospel and desire to see 
more clearly the Christian way from earth to heaven. 

J. T. Whitley. 
Norfolk, Va., 1922. 



Contents 



PAGE 

Preface ^ 

Introduction 7 

Contents o 

The Christian Life Made Plain 

The Initial Step jj 

Preparatory Steps 20 

The Beginning of the Christian Life 29 

Conversion, or Regeneration 35 

Evidences of the Christian Life 45 

Witness of the Spirit 55 

Growth in Grace 53 

Conditions of Growth 75 

Sanctification, or Maturity in Grace 92 

The Christian's History in Brief 104 

Sermons 

Christ the Only Foundation 121 

The Lamb of God I34 

Watchfulness Enjoined I47 

Present Suffering and Future Glory 160 

The Preciousness of Jesus I73 

Sympathy for the Slain Ig2 

The All-Important Question 195 

The Design of Baptism 206 

The Mode of Baptism 216 

Dedication of Children to Christ in Baptism 229 

Objections to Infant Baptism Answered 243 

Address to Alumni Society 
John Bunyon and the Pilgrim's Progress 255 



The 
Christian Life Made Plain 

CHAPTER I. 

The Initial Step 

/ thought on my ways, and turned my feet unto thy 
testimonies. — Psahn 119:59. 

THOUGHT is the preliminary step to the Christian 
hfe. All intelligent action is based upon thought — 
deep, serious, solemn thought. By it the world is 
moved. The great thinkers are the great actors, and the 
great actors are the great benefactors. Without thought 
Galileo watching the lamp swaying back and forth in the 
Church at Pisa would not have derived the laws of motion 
which led to the use of the pendulum; nor would Newton 
have deduced the laws of gravitation from the falling of 
apples to the earth. Without profound thought Watt and 
Fulton had never utilized steam, nor Whitney invented the 
cotton gin, nor Franklin plucked the lightning from the 
clouds. Without deep reflection Edison, Marconi and others 
could never have applied electricity in so many useful ways. 
Only by persistent thought were the great masters — Phidias 
and ApoUodorus, Raphael and Michelangelo, and other men 
of genius — enabled to produce their sublime works of art 



12 The Christian Life Made Plain 

on canvas or in stone. It was by deep and persistent thought 
that Milton wrote Paradise Lost, Bunyan the Pilgrim's 
Progress, and Shakespeare his immortal plays. 

The same thing is true in other departments of life, in 
the moral realm as well as in the material world. Without 
profound and patient thought Moses and David, Peter and 
Paul, could not have produced the literature that has made 
them so potent in the history of mankind. Thought is not 
only the initial step in the Christian life, but it is equally 
necessary to its continuance and progress. It is the way to 
the knowledge of God, of self, of duty, of heaven, and in- 
deed of all truth. The sensibilities and the will are reached 
through the intellect. Truth is first received by the mind, 
then entertained by the affections, and afterwards approved 
and applied by the will. 

On the other hand, thoughtlessness is the fruitful source 
of error, folly and sin. Because of thoughtlessness Israel 
was betrayed into folly, for which the prophet Isaiah accused 
them of being more stubborn and silly than the sullen ox 
or the stupid ass: ''The ox knoweth his owner, and the ass 
his master's crib ; but Israel doth not know, my people doth 
not consider." Multitudes out in the world are in darkness, 
fast bound in Satan's chains because they do not think; and 
not a few members of the Church of God are lean and lank 
in soul for the same cause. Let the reader stop and question 
himself whether these things are so. 

As to the forms that thought may assume, it should be 
noted that it often takes the form of Meditation. The 
scope of this is general, and it may dwell upon things 
past, or present, or future — upon God, or heaven, or 



\\ 



The Initial Step 13 

eternity. David, meditating upon the works of nature, 
exclaims: ''The heavens declare the glory of God; and 
the firmament showeth his handiwork. Day unto day 
uttereth speech, and night unto night showeth knowledge. 
There is no speech nor language where their voice is not 
heard. Their line is gone out through all the earth, and 
their words to the end of the world. In them hath he 
set a tabernacle for the sun ; which is as a bridegroom 
coming out of his chamber, and rejoiceth as a strong man to 
run a race. His going forth is from the end of the heaven, 
and his circuit unto the ends of it; and there is nothing hid 
from the heat thereof." And again, meditating in the law of 
God, he continues: "The law of the Lord is perfect, converting 
the soul; the testimony of the Lord is sure, making wise the 
simple ; the statutes of the Lord are right, rejoicing the heart ; 
the commandment of the Lord is pure, enlightening the eyes ; 
the fear of the Lord is clean, enduring for ever; the judg- 
ments of the Lord are true, and righteous altogether. More 
to be desired are they than gold, yea, than much fine gold; 
sweeter also than honey, and the honey-comb. Moreover by 
them is thy servant warned ; and in keeping of them there is 
great reward." And his holy meditation leads to that earnest 
prayer: ''Let the words of my mouth, and the meditation of 
my heart, be acceptable in thy sight, O Lord, my strength, 
and my redeemer" (Psalm 19). In harmony with this is 
the description of the godly man in the First Psalm: "His 
delight is in the law of the Lord ; and in his law doth he 
meditate day and night." 

Again, thought may take the form of Self-Examination. 
Here it begins the study of self. Alexander Pope declares: 



14 The Christian Life Made Plain 

"The proper study of mankind is man;" and the old Greek 
philosopher Thales used to say to each of his disciples: "Know 
thyself." A still higher authority, the apostle Paul, utters 
the admonition to Christians: "Examine yourselves, whether 
ye be in the faith; prove your own selves." By this process 
we find out what we owe to God, our neighbor and ourselves. 
It is important both to becoming Christ's disciples and con- 
tinuing in His fellowship. It is like an artist drawing an 
accurate portrait of every one in view. It is a mirror into 
which we may look and behold our features. It is a window 
that lets in the light; a key that unlocks the secret chambers 
of the soul. Would that men would examine themselves 
with a closer scrutiny! By this process let us go down into 
the depths of our hearts and view their inmost recesses, which 
are hidden from all eyes but those of God and ourselves. 
Let us take the lamp of past experience and the guide-book 
of God's Word, the microscope of truth, and the telescope 
of faith, and study ourselves till we become thoroughly 
acquainted with the state of mind and heart. And let us do 
this, not once or twice only, but often as the days and years 
go by, so that the best results may follow. 

Moreover, thought may take the form of Reflection, in 
which the mind turns itself backward. This is what the 
psalmist meant when he said in the words that head this 
chapter: "I thought on my ways." As if he had said: "I 
pondered over them, I counted them through and through, 
I turned them upside down, I looked at them from every 
standpoint." Dr. Adam Clarke says: "The word as here 
used is a metaphor taken from embroidering, where the 
figure must appear the same on the one side as it does on the 



The Initial Step 15 

other; therefore the cloth must be turned on each side every 
time the needle is set in." Every sinner who will thus 
closely and narrowly reflect upon his ways, as the psalmist 
did, will find them crooked and perverse. He will see that 
he is out of harmony with God, and that the condemnation 
of the Almighty is resting upon him. Oh, that men could 
be induced to reflect upon their ways! For, as the poet says: 

" 'Tis greatly wise to talk with our past hours, 
And ask them what report they bore to heaven." 

There is a story told of a wild young man, to whom a 
curious ring was given, engraved with a death's-head, and 
the condition named was that he should spend a part of every 
day in looking at it and thinking of it. In a spirit of wanton- 
ness he accepted the gift, but was led to keep his promise and 
examine it with serious diligence. It is said that a wonder- 
ful change was wrought in his life, and that pondering the 
significance of the ring led to his transformation from a 
desperate sinner to a faithful servant of God. 

It is evident, however, that it is not enough merely to 
think, and that to be effective thought must be followed by 
action. The psalmist not only said: *'I thought on my 
ways," but also he said to the Lord: ''I turned my feet unto 
thy testimonies." So must every one do who would find 
favor with God. This implies repentance and acceptance of 
the Scriptural terms of salvation — ''repentance toward God, 
and faith toward our Lord Jesus Christ." There are those 
who think, but turn elsewhere than to God for relief, looking 
to themselves or to the world for help. Turning their backs 
upon the only Saviour, they seek to drown conviction and 



16 The Christian Life Made Plain 

stifle the pleadings of conscience. But he who sincerely de- 
sires to be a Christian must repent and turn to God through 
Christ. By thought becoming fully convinced of his sinful, 
lost, ruined condition, he must betake himself to Christ and 
His word for relief and safety. And if any man will only do 
his part, he need not fear but that God, the almighty, gra- 
cious, merciful, loving Father, will come to his help. The 
prophet Ezekiel received this charge from God: "Say unto 
them. As I live, saith the Lord God, I have no pleasure in 
the death of the wicked ; but that the wicked turn from his 
way and live: turn ye, turn ye from your evil ways; for 
why will ye die, O house of Israel?" (Ezek. 33: 11). And 
Paul says to the Romans: "He that spared not his own Son, 
but delivered him up for us all, how shall he not with him 
also freely give us all things?" (Rom. 8: 32). 

In view of these great truths, the appeal here made is 
that men shall think, and that thought shall lead to action, 
and that action shall be without delay. This is what the 
psalmist did — he acted at once. Said he: "I made haste, and 
delayed not to keep thy commandments." He felt that such 
a matter could not be postponed. And surely, in a matter 
of such momentous concern there should be no hesitating or 
halting between two opinions. "The kingdom of heaven suf- 
fereth violence, and the violent take it by force." With all 
speed the guilty one should run to the cross of Christ, where 
alone refuge can be found. Bunyan represents his pilgrim 
as making no stop, not even to salute anyone by the way ; but 
stuffing his fingers into his ears, he runs with all his might. 
Or, as Dr. Clarke puts it: "I did not stand, What, What, 
Whatting;" or as we say, dilly-dallying, or shilly-shallying. 



The Initial Step 17 

All delays are dangerous. ''Whatsoever thy hand findeth to 
do, do it with thy might; for there is no work, nor device, 
nor knowledge, nor wisdom, in the grave, whither thou goest" 
(Eccles. 9: 10). "Boast not thyself of to-morrow; for thou 
knowest not what a day may bring forth" (Prov. 27 : 1 ) . 

"Be wise to-day, 'tis madness to defer: 
Next day the fatal precedent will plead; 
Thus on, till wisdom is pushed out of life. 
Procrastination is the thief of time ; 
Year after year it steals, till all are fled, 
And to the mercies of a moment leaves 
The vast concerns of an eternal scene." 

The Devil is never better pleased than when he can get a 
sinner to put off his return to the Lord until another day. 
Stop and think, and then act upon your convictions without 
waiting for a "convenient season." How many victories have 
been lost by delaying till to-morrow ! During the Civil War, 
at the first battle of Manassas, when the Federal troops were 
routed. General Beauregard lost the grandest opportunity 
of his life to win a great success, by delaying till the next 
day. It is thought also that General Lee lost a golden op- 
portunity when he did not attack Burnside's forces the very 
night of the Federal defeat at Fredericksburg; and that 
General Meade lost a similar chance at Gettysburg by faihng 
to press Lee's army at once after the third day's disastrous 
assault. An ancient story tells us that a letter was sent by 
messenger to Archias, the Grecian magistrate, to inform him 
that a plot had been formed against his hfe. The messenger 
was charged to tell him to read the letter at once, as it con- 
tained serious matters. But Archias was flushed with wine and 



18 The Christian Life Made Plain 

revelry, and lightly replied: "Serious matters to-morrow!" 
But to-morrow never came to him, for that same night he 
and all his companions were slain. Ah ! how many have paid 
the penalty of ''to-morrow!" How many have lost their 
opportunity and wrecked their souls forever upon that fatal 
rock! 

Dear reader, if you are a Christian and wish to make 
progress in the way of the righteous, or if perchance you have 
gone astray, follow the example of the psalmist, think upon 
your ways, and turn at once to the testimonies of the Lord ; 
make haste and delay not to keep His commandments. 

If you are a sinner, just stop and think, and make a resolu- 
tion and a revolution ; face about and rush into the kingdom. 
I once heard a man who had been a drunkard tell how he 
became a sober man: ''I just stopped and thought: this thing 
is going to ruin me, soul and body, and I mean to quit it 
now and forever." And he did quit it then and there. How 
was it with the Prodigal Son? He did not start back to 
his father's house until he began to think. It was only after 
"he came to himself" and began to reflect that he said, "How 
many hired servants of my father's have bread enough and 
to spare, and I perish with hunger! I will arise and go to 
my father, and will say unto him. Father, I have sinned 
against heaven, and before thee, and am no more worthy to 
be called thy son." Then he arose and hastened to his father, 
and a right royal welcome he received. Thus will it ever 
be with the prodigals who think and repent and return! 

A certain minister at a camp-meeting saw a young man 
leaning against a tree, looking sad and forlorn. His clothes 
were ragged and his feet were bare. The minister ap- 



The Initial Step 19 

proached him and asked: ''Are you not willing to come to 
Christ?" The young man replied: "I have been thinking 
about it, and I wish I could; but I am ashamed to go and 
kneel as a penitent, lest the people laugh at me." "Ah," said 
the minister, "come just as you are. I remember a young 
man just like you. His feet were bare, his garments were 
tattered. He had gone away from his father's house, had 
wasted his substance, and was eating with the swine. But he 
thought of his father's house where there was enough and to 
spare." "Oh," interrupted the man, "that's in the Bible, isn't 
it?" "Yes," answered the minister; whereupon the young 
man went forward at once, bowed before his Heavenly 
Father, and found welcome and peace. So may it be with 
every sinner whose eyes may fall upon these lines! Make 
haste to return: for — 

" 'Tis God's all-animating voice 
That calls thee from on high; 
'Tis His own hand presents the prize 
To thine aspiring eye: 

"That prize, with peerless glories bright, 
Which shall new luster boast, 
When victors' wreaths and monarchs' gems 
Shall blend in common dust." 



CHAPTER II. 

Preparatory Steps 

Prepare ye the way of the Lord, make his paths 
straight. — Luke 3:4. 

IT was customary for Eastern monarchs in undertaking a 
journey, especially through a wilderness or desert coun- 
try, to send messengers before them to announce their 
coming. Pioneers also were sent to prepare the way by 
levelling the hills and filling up the valleys, making the 
crooked ways straight and the rough places smooth. 

In harmony with this custom the prophet Isaiah uttered 
the words at the head of this chapter, in foretelling the 
mission of John the Baptist who became the harbinger of 
Christ. John prepared the way for the Messiah by preaching 
repentance and exhorting the people to "bring forth fruits 
meet for repentance." To the multitude of Jews who at- 
tended upon his ministry he said: "Think not to say 
within yourselves, We have Abraham to our father," by 
which he meant to warn them against trusting to their 
descent, or to their connection with the visible Church and 
enjoying its external privileges. These things have no sav- 
ing power, but repentance must be shown by its proper 
results. "Every tree which bringeth not forth good fruit 
is hewn down and cast into the fire." As to the nature of 
this fruit, he explained to the people when he said: "He 
that hafh two coats, let him impart to him that hath none; 
and he that hath meat, let him do likewise." Also to the 



Preparatory Steps 21 

publicans he said: ''Exact no more than that which is 
appointed you." And to the soldiers he gave the admonition: 
"Do violence to no man, neither accuse any falsely; and be 
content with your wages." His word to Herod was: For- 
sake your adulterous relationship with Herodias, your brother 
Philip's wife. Thus John the Forerunner exhorted all to 
do right, to love justice, mercy and truth, and to walk 
humbly with God. Such was the preparation the gospel 
harbinger admonished all classes of the people to make in 
order to receive Christ. 

"The way of the Lord" is the heart of every man, and 
each one is in eminent degree his own pioneer. No man can 
do this work of preparation absolutely for another. God 
Himself cannot, or will not, do it without the concurrence 
of man's will. "We are labourers together with God," and 
He works while we work. Hence the apostle Paul exhorts 
the Phihppians: "Work out your own salvation with fear 
and trembling; for it is God which worketh in you both to 
will and to do of his good pleasure" (Phil. 2:12, 13). Here 
we see God and man cooperating, and man must open the 
door before God can enter. 

The command to prepare the way of the Lord implies that 
the heart is in a state of unpreparedness. All human ex- 
perience proves that this is even so. The prophet Jeremiah 
declares: "The heart is deceitful above all things and des- 
perately wicked." Jesus declared: "Out of the heart pro- 
ceed evil thoughts, murders, adulteries, fornications, thefts, 
false witness, blasphemies" (Matt. 15: 19). In its natural 
state the human heart is like a wilderness where wild beasts 
roam and ravage, where the hills are high and rough and 



22 The Christian Life Made Plain 

need to be levelled down, where the valleys and gorges are 
deep and must be filled, and where the rushing streams must 
be bridged, before the traveler can pass with safety. To 
drop the figure, all sin must be abandoned and the stubborn 
will subdued, before God can enter the heart and set up 
His kingdom, whose characteristics are "righteousness, peace 
and joy in the Holy Ghost." 

Submission, then, is the first thing to be done in preparing 
the way for the King. An unyielding will is an impassable 
barrier, a veritable Gibraltar, which defies Omnipotence and 
must be battered down. Against it every force must be 
hurled until the surrender is complete. Not that the will 
does the work of regeneration, but it yields to God that He 
may do it. Until the will is subdued Christ cannot enter 
and abide in any heart. Self-denial is refusing to follow one's 
own will, and is a necessary condition of discipleship ; for 
Christ declared: "If any man will (is willing to) come after 
me, let him deny himself, and take up his cross, and follow^ 
me" (Matt. 16:24). When a man begins to yield, the 
language of his heart will be: "Lord, what wilt thou have 
me to do?" Then will follow earnest prayer and sincere 
repentance. Not that these have been absent before, for 
they have helped to subdue the will and to show that it is 
subdued ; but there will be deep penitence and fervent prayer 
for deliverance from sin. The needy, longing soul, hunger- 
ing and thirsting after righteousness, will cry for help from 
above. Like the publican in the temple, he will pray: 
"God be merciful to me a sinner!" Or, like the blind 
beggar of Jericho: "Jesus, thou Son of David, have mercy 
on me!" The words of David in the Fifty-first Psalm will 



Preparatory Steps 23 

spring to his lips: ''Have mercy upon me, O God, according 
to th}' loving kindness; according unto the multitude of thy 
tender mercies blot out my transgressions." Repentance and 
prayer are like a plough-share, breaking up the fallow ground 
of the heart and fitting it for the reception of the gospel 
seed. Without these there can be no suitable preparation 
for the coming of the King. "He that covereth his sins shall 
not prosper; but whoso confesseth and forsaketh them shall 
have mercy." While it is true that "the sacrifice of the 
wicked is an abomination to the Lord," it is likewise true 
that "the prayer of the upright is his delight" (Prov. 15:8). 

When our friends notify us of an approaching visit we 
begin to set the house in order, so as to make all needed 
preparation to receive them with a hospitable welcome and 
to give them proper entertainment. The housewife is sure 
to put the various rooms in order, removing dust and stains 
and whatever might lessen the pleasure of the coming guests. 
So it must be when the visitor is Christ, who will soon stand 
at the door and knock. Sin has defiled the heart w4th many 
dark spots and blots, and it requires much hard scouring upon 
our knees to remove the stains. The soap of the Word too 
must be freely used. Thus as our own efforts are aided by 
God's cooperating grace, the heart is cleansed and becomes a 
fit temple for the indwelling of the Holy Spirit. God neither 
prays, nor repents, nor believes for any man, but He helps 
the man to do these things for himself. We may rest assured 
that He is ever ready to do His part when we are ready to 
do ours. Therefore, I repeat, each one is in a preeminent 
sense his own pioneer in the work of his salvation. Remove, 
then, all barriers from your heart, whatever they may be. 



24 The Christian Life Made Plain 

"Prepare the way of the Lord, make his paths straight." 
Drive out all enemies of Christ. If it be a worldly spirit, 
put it away. If it be pride, lust, anger, revenge, covetous- 
ness, or evil of any other kind, banish and destroy it. Just 
one cherished sin has kept many a man or woman from 
becoming a Christian — such as inordinate love of the world, 
indulgence of unlawful desire, an unforgiving disposition, 
unwillingness to make restitution, and such like things. How 
many have been brought at length to confess that fondness 
for the theatre, opera, dance, card-table, or intoxicating 
drink, has kept Christ out of their hearts ! 

During a revival meeting a lady presented herself again 
and again at the altar for the prayers of the church. I 
became deeply interested in her case, gave her counsel as 
best I could, and when she still lingered I insisted upon 
knowing what was the difficulty in her way. At last she 
frankly confessed that there was just one thing that kept 
her from finding peace with God and becoming a Christian, 
and that was a feeling of hatred toward a certain woman 
who had injured her. To this I could only say: "You 
cannot expect to be forgiven unless you forgive, for our Lord 
Himself declared: 'If ye forgive not men their trespasses, 
neither will your Father forgive your trespasses.' " 

At another meeting a lady came to the altar, and when 
I began to talk with her she said: "Tell my husband to 
come here. He is a member of the church, but he is not 
right." He came to her side, and while the congregation 
was singing the husband and wife talked together and then 
returned to their seats. At the close of the service she gave 
me a pressing invitation to go to her home, which I accepted. 



Preparatory Steps 25 

Later in the day this explanation was made concerning the 
events that had taken place at the church: The husband was 
engaged in the lumber business with his father, who lived 
near by; but there had been no friendly relations between 
the two families for nearly twelve months, on account of 
causes that were comparatively trivial. This state of things 
had become a barrier in the way of the spiritual prosperity 
of the parties concerned. After hearing the matter stated, 
I made the suggestion that we should go over to the house 
of my host's father in the evening; and on our arrival we 
were cordially received and kindly treated. The visit proved 
to be a pleasant one, and at its close we held worship together. 
Among the results that followed was the conversion of my 
host's two sisters, and the revival received a new impetus. 
Needless to say, the friendly relations of the two families 
were restored, and the disquieted hearts found peace. 

But you ask: What is faith? There are some things 
that cannot be simplified, because they have been reduced to 
their last analysis. If you ask the chemist. What is water? 
he answers: "It is composed of hydrogen and oxygen in 
certain proportions." If then you ask: What are oxygen 
and hydrogen? he replies: "They are gases that have cer- 
tain properties." And here he reaches the last analysis. To 
say that faith is trust, reliance, recumbency, as many books 
have it, does not give a full explanation. It is said that John 
Wesley, in one of his class meetings, had up the question: 
"What is saving faith?" A godly sister suggested: "It is 
taking God at His word." Mr. Wesley replied: "That is 
enough; let us adopt that definition." Perhaps no better 
definition of faith can be given than the one set forth by 



26 The Christian Life Made Plain 

Horace Bushnell: "Faith is the act by which one person, 
a sinner, commits himself to another person, a Saviour." 
Every little child v^^ho accepts w^ithout question the woxd. of 
father or mother is exercising filial faith. If you wtrt lost in 
some vt^ilderness, and there should come along some one w^ho 
knew^ the w^ay out, and w^hose v^^ord you could trust, it would 
be natural and easy for you to follow him as your guide. So 
we are to look to Jesus as our Guide, who will conduct us 
out of the wilderness of sin. "Looking unto Jesus the author 
and finisher of our faith," we shall find safe guidance. 

In carrying forward its gracious work, faith has efficient 
allies and helpers. Hear what the apostle Peter says with 
reference to it: "Giving all diligence, add to your faith 
virtue; and to virtue, knowledge; and to knowledge, tem- 
perance; and to temperance, patience; and to patience, 
godliness; and to godliness, brotherly kindness; and to 
brotherly kindness, charity. For if these things be in you, 
and abound, they make you that ye shall neither be barren 
nor unfruitful in the knowledge of our Lord Jesus Christ" 
(2 Peter 1:5-8). Of these aUies, all of which serve as 
props to faith, I call attention at present to but one, and 
that is Patience, which conveys the idea of perseverance 
and endurance. 

In a certain town there was a merchant who came forward 
several times as a penitent, and then arose saying: "I'll pay 
it." Then he left the building, and when he returned he 
made this explanation: "Before I came to this community 
I failed in business, but here I have prospered largely; and 
while I was at the altar seeking peace with God I felt that 
it was my duty to pay my debts, and became convinced that 



Preparatory Steps 27 

I could enjoy no peace until I had done so. And ever since 
I formed the resolution I have had the approval of my 
conscience and the abiding presence of my Saviour." Be sure 
that our holy religion demands a renunciation of all sin, and 
that it requires honesty, justice, truth, purity, virtue, and 
a loving and forgiving disposition. 

Let me insist, then, that just one wrong thing may bar 
the way of the soul to pardon and peace. It was the ''one 
thing" lacking that kept the rich young ruler from following 
Christ. The Master said to him: "One thing thou lackest: 
go thy way, sell whatsoever thou hast, and give to the poor, 
and thou shalt have treasure in heaven: and come, take up 
the cross, and follow me. And he was sad at that saying, 
and went away grieved; for he had great possessions" (Mark 
10:21, 22). Just one thing, it may be, separates you, my 
dear reader, from Christ to-day. Whatever that may be, 
thrust it away, I beg you, and yield to His appeal. Level 
the hills of indifference, prejudice, ignorance, infidelity, 
selfishness and immorality. Fill up the valleys of doubt, 
fear, despondency and unbelief. Make the crooked ways 
straight and the rough places smooth. In a word, "bring 
forth fruits meet for repentance," and Christ will come into 
your heart, and you shall see the salvation of God. Hear 
the Saviour when He says: "Behold, I stand at the door, 
and knock: if any man hear my voice, and open the door, 
I will come in to him and will sup with him, and he with 
me" (Rev. 3:20). 

Just one thing often keeps professors of religion from 
enjoying full fellowship with Christ. One sinful habit will 
break the link of union. A mere grudge against a neighbor; 



28 The Christidfi Life Made Plain 

too great sensitiveness in taking offense when perhaps no 
injury was intended; a spirit of rivalry and jealousy when 
others appear to outstrip us; a feeling of hatred or revenge 
for some act of injustice or unkindness — these and similar 
obstacles bar the way to Christ and rob us of peace and 
happiness. Let us implore God to aid us in putting away 
every hindrance, to cast every idol aside, so that from this 
hour we may enjoy the fullest communion and the sweetest 
fellowship with the Father and the Son and the Holy Ghost ! 



CHAPTER III. 
The Beginning of the Christian Life 

Let us lay aside every weight, and the sin which 
doth so easily beset us, and let us run with pa- 
tience the race that is set before us, looking unto 
Jesus the author and finisher of our faith. — 
Hebrew 12:1,2, 

IN illustrating the Christian life the apostle Paul fre- 
quently alludes to the games and races practised by the 
Greeks and Romans. So popular were these games with 
the Greeks that their introduction changed the method of 
reckoning time. As the games were celebrated every fifth 
year, time was divided into periods of five years called 
"Olympiads," from Olympia, the place where they were 
celebrated. 

There are some striking points of resemblance between 
these races and the Christian life; but there is one point of 
marked difference to which I would first direct attention. 
In each of these races there could be only a few competitors, 
and only one of them could be victorious. But the Christian 
race is not thus limited, for all are invited to run, and each 
who runs may win a reward. True, there did seem to be a 
time in the history of the world when salvation was restricted 
to the Jews as the elect people of God; but this was only 
apparent, for really there never was a time when it might not 
be truly said, as Simon Peter affirmed in the house of the 



30 The Christian Life Made Plain 

centurion Cornelius: "Of a truth I perceive that God is 
no respecter of persons; but in every nation he that feareth 
him, and worketh righteousness, is accepted with him" 
(Acts 10:34, 35). And now, with the full light of the 
gospel illuminating the world, we may confidently say with 
Paul: "The times of this ignorance God winked at; but 
now commandeth all men everywhere to repent" (Acts 
17:30). 

In the Grecian races it was customary to make most 
careful preparation. The contestants exercised and practiced, 
dieted themselves, refrained from everything that might 
render them effeminate and weak. Their limbs were oiled 
and rubbed to make them supple, and their dress was light 
that it might not impede their movements. The flowing 
robe, or "toga," that men usually wore was laid aside as the 
competitors came upon the stadium, and everything was 
done to secure the utmost agility and speed. So should the 
Christian racer make all needed preparation to run the 
race that is set before him. 

In the previous chapter the preparatory steps were pointed 
out, and now let us consider the teachings of the passage 
before us. We are told to "lay aside every weight," or 
incumbrance — whatever is calculated to embarrass or hinder. 
These hindrances differ in different persons. It is not always 
open sin that keeps us away from Christ. Very often men 
are prevented from becoming Christians by things that are 
in themselves innocent and lawful. Here is one so thor- 
oughly engrossed with business that he sa^s: "I have no 
time to spare." Others are so occupied in providing for 
their families, in getting gain, in pursuing pleasure, or maybe 



The Beginning of the Christian Life 31 

in studying, as to find no time to attend to their souls. But 
Christ says: **One thing is needful," valuable above all 
else. **Seek ye first the kingdom of God and his righteous- 
ness; and all these things shall be added unto you" (Matt. 
6:33). Let this take precedence of everything else. Sub- 
ordinate all other pursuits to this supreme quest. 

We are further told to lay aside "the sin which doth so 
easily beset us." It is generally conceded that every person 
has some weak point, some favorite sin to which he is most 
likely to yield. This, like the "weight" already spoken of, 
is a besetment that differs in different persons. One's dis- 
position is to get angry and swear. Others are tempted to 
indulge in pride, in revengeful feelings, in covetousness, or 
lust, or intemperance. But whatever the besetting sin may 
be, it must be put away, even though it be as dear as the 
members of the body. Hear the solemn words of Jesus: 
"If thy hand or thy foot offend thee (cause thee to stumble), 
cut them off, and cast them from thee; it is better for thee 
to enter into life halt or maimed, rather than having two 
hands or two feet to be cast into everlasting fire. And if 
thine eye offend thee (cause thee to stumble), pluck it out, 
and cast it from thee; it is better for thee to enter into life 
with one eye, rather than having two eyes to be cast into 
hell fire" (Matt. 18: 8, 9). This is nothing more than the 
old doctrine of repentance, which is more than mere sorrow 
for past sin. The very gist of it is the forsaking of all sin. 

Having taken, then, these preparatory steps, we are ready 
to advance. The next step is very simple, but it is as essen- 
tial as it is simple. It is this : Just start upon the Christian 
race. Everything must have a beginning. Nothing can be 



32 The Christian Life Made Plain 

accomplished without making a start. Every step is a step 
of faith. The race begins in faith, and it goes on in faith. 
We are ''justified by faith;" we "walk by faith, not by 
sight;" we ''hve by the faith of the Son of God, who loved 
us and gave himself for us." Faith is like the letters of the 
alphabet running through all the words and sentences. It 
is the elementary school, as well as the high school, in the 
Christian life. 

It would be of no avail for one to begin the Christian 
life, if he should fail to continue in it. The racer must run 
till he reaches the goal before he can lay hold of the prize. 
Eternal life is promised "to them who by patient continuance 
in well doing seek for glory and honour and immortality" 
(Romans 2:7). The message of the Risen Christ to the 
church at Smyrna was to the same eifect: "Be thou faithful 
unto death, and I will give thee a crown of life" (Rev. 
2:10). There must be no yielding to fears, or doubts, or 
temptations of any kind; no faltering or halting if the light 
is not shining in noontide splendor, or peace and joy are 
not flowing in a constant stream. Having once set his face 
Zionward, the racer must keep on his way; for "no man, 
having put his hand to the plough, and looking back, is fit 
for the kingdom of God' (Luke 9:62). Let the racer lay 
this truth to heart, and adopt the language of Paul: "This 
one thing I do, forgetting those things which are behind, 
and reaching forth unto those things which are before, I 
press toward the mark for the prize of the high calling of 
God in Christ Jesus" (Phil. 3: 13, 14). 

Many and wonderful are the inducements offered us to 
seek Christ, and to follow Him through evil as well as good 



The Beginning of the Christian Life 33 

report. "Godliness is profitable unto all things, having 
promise of the life that now is, and of that which is to 
come"( 1 Tim. 4:8). Its whole tendency is the betterment 
of mankind. True religion serves to promote even secular 
success, because it tends to make men prudent and indus- 
trious. It contributes to their physical and mental welfare, 
since it makes them righteous in purpose, temperate in habit, 
gentle in disposition, contented and happy. Above all, since 
it rescues man from sin and its consequences, and effects 
the redemption of both body and soul, it girds him with 
godlike strength and inspires him with heaven-born hope 
while fighting the battles of life. And what shall I say 
of the life to come, which also is promised to those who 
persevere in the path of godliness? It is described in the 
Scriptures as a life devoid of all evil, free from all sin — a 
life in which there are no fears or tears, no sorrow nor 
pain, no dishonor nor shame, no corruption nor death. 
There is in it no darkness, but light that never grows dim; 
no war, but eternal peace, joy, love and harmony in the 
presence of the Holy One; uninterrupted communion with 
the Father, the Son, and the Holy Ghost. John, the Apostle 
of Love, full of divine revelations, in speaking of the wonder- 
ful love of the Father, declares: "Now are we the sons of 
God, and it doth not yet appear what we shall be; but we 
know that when he shall appear we shall be like him, for we 
shall see him as he is" (1 John 3:2). Paul and Isaiah, 
who penetrated with inspired minds into the depths of divine 
truth, unite in declaring: "Eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the things which 
God hath prepared for them that love him" (1 Cor. 2:9). 



34 The Christian Life Made Plain 

And Paul compares the present with the future in these im- 
pressive words: "Now we see through a glass, darkly; 
but then face to face: now I know in part; but then shall 
I know even as also I am known" (1 Cor. 13:12). 

Dear reader, if you have found Christ through a living 
faith, cling to Him with all your might, and strengthened by 
the Almighty Spirit renew your grasp every day and hour. 
But if you have never sought and obtained this ''pearl of 
great price," go and sell all you have, and come and buy it. 
In the inspiring words of Moses, the leader of Israel, to 
Hobab, his father-in-law, I appeal to you: "We are journey- 
ing unto the place of which the Lord said, I will give it 
you: Come thou with us, and we will do thee good; for 
the Lord hath spoken good concerning Israel" ( Numbers 
10:29). 



CHAPTER IV. 
Conversion, or Regeneration 

Therefore if any man be in Christ, he is a new 
creature: old things are passed away; behold, all 
things are become new. — 2 Corinthians 5 : 17. 

WE come now to inquire particularly: What is Con- 
version, or Regeneration as the theologians call it? 
In the third chapter of the Gospel according to 
John, our Saviour calls it the New Birth, being "born again," 
or "born from above," as the Greek word means. He thus 
makes it a fundamental doctrine of the Christian system. 
On another occasion He said: "Except ye be converted, 
and become as little children, ye shall not enter into the 
kingdom of heaven" (Matt. 18:3). In His conversation 
with Nicodemus He declared emphatically: "Except a man 
be born again, he cannot see the kingdom of God." Nico- 
demus, doubting and not understanding, asked: "How can 
a man be born when he is old ? Can he enter the second time 
into his mother's womb, and be born? Jesus answered, 
Verily, verily, I say unto thee, Except a man be born of 
water and of the Spirit, he cannot enter into the kingdom of 
God." By this we understand that the water mtroduces 
him into the earthly or visible kingdom, and the Spirit 
ushers him into the spiritual or invisible kingdom. Jesus 
further explains to the bewildered Pharisee: "That which 
is born of the flesh is flesh ; and that which is born of the 



36 The Christian Life Made Plain 

Spirit is spirit. Marvel not that I said unto thee, Ye must 
be born again" (John 3:3-7). Note carefully that He does 
not say, Ye *'may" or "can", nor even use that strong word 
"ought," but "must," indicating that the new birth is an 
absolute necessity. Not all the gainsaying of skeptical men 
can explain away or efface this positive requirement of 
Christ in order to entrance into His kingdom. 

It becomes us, therefore, to study this subject very care- 
fully, that we may not deceive ourselves, nor fall short of 
that without which no one can be saved. In the sentence 
at the head of this chapter the apostle Paul makes an 
illuminating comment upon this teaching of Christ, and gives 
us the characteristics of a regenerated soul. "If any man 
be in Christ, he is a new creature: old things are passed 
away; behold, all things are become new." 

In the first place, then, let it be said, it is a Divine Work. 
It is divine in its origin and perfection. Jesus declared to 
the Jews in the synagogue at Capernaum: "No man can 
come to me, except the Father which hath sent me draw 
him"( John 6:44). It is the work of the Holy Spirit, by 
which we are brought from a state of nature into a state of 
grace, from sin unto hohness, from the dominion of Satan 
into the kingdom of God, from the yoke of bondage into the 
hberty wherewith Christ hath made us free. It is something 
done in us and for us, which we are wholly unable to do 
for ourselves. The apostle Paul says: "They that are after 
the flesh do mind the things of the flesh." To the Corin- 
thians he says: "The natural man receiveth not the things 
of the Spirit of God, for they are foolishness unto him" (1 
Cor. 2:14). The fountain being corrupt, the stream must 



Conversion or Regeneration 37 

continue corrupt. As the prophet Jeremiah puts It: "Can 
the Ethiopian change his skin, or the leopard his spots? then 
may ye also do good, that are accustomed to do evil" (Jer. 
13:23). The apostle John declares: "As many as received 
him, to them gave he power to become the sons of God, even 
to them that believe on his name: w^hlch were born, not of 
blood, nor of the will of the flesh, nor of the will of man, 
but of God" (John 1:12, 13). That is to say, sonship to 
God comes to man not by inheritance or descent, nor by a 
man's own will or the will of another man, but by the power 
of God. And no power but that of God can effect this 
mighty change that renovates man's nature, and restores 
him to the high estate from which he has fallen, in the 
Image of his Maker. It is a "new creation; old things are 
passed away; behold, all things are become new." 

The foundation of this doctrine lies In the totally depraved 
and corrupt state into which man was brought by the fall. 
As his condition is immeasurably low and degraded by nature, 
so he Is Immeasurably exalted by divine grace. When he 
receives again through Christ the impress of the divine 
nature upon his heart, the restoration Is as perfect as the fall 
was complete. Not more dissimilar Is light from darkness, 
or life from death, than Is the divinely regenerate soul from 
the morally distorted soul of the sinner. As God created the 
world out of nothing, so He effects this moral creation out 
of nothing; and the one Is instantaneous and special as the 
other. The Almighty Spirit, with whom "one day is as a 
thousand years, and a thousand years as one day," knows 
no distinction of time, and leaves none of His works incom- 
plete. Infinite Power is not tardy In its operations; God 



38 The Christian Life Made Plain 

speaks, and it is done. Those who make regeneration a 
progressive work confuse it with the process, or with the 
conditions in which God imparts salvation, and which when 
complied with make it fit for God to accomplish His work 
and grant the desired blessing. Or, perhaps, they confuse 
their knowledge of its possession with the thing possessed. 
The assurance of conversion may come gradually, but the 
work itself on the part of God is done in that instant when 
His requirements are complied with. One cannot be at the 
same moment partly a child of God and partly a child of the 
Devil. Jehovah will have no copartnership with Satan. It 
is either the one thing, or it is the other: "No man can 
serve two masters." The commandments and promises of 
God are wholly irreconcilable with the opposite view. It 
is written: *'Now is the accepted time; behold, now is the 
day of salvation." The very moment in which one calls 
upon the Lord aright, in sincerity and truth, trusting only 
in His mercy, the Heavenly Father will adopt him as His 
child. 

In the second place, Regeneration is a Spiritual Change, 
not a physical one. No new faculty is imparted, either of 
mind or body. It is a change in the inner man, which con- 
trols the outer man. Matter works upon matter, spirit 
upon spirit. "That which is born of the flesh is flesh; that 
which is born of the Spirit is spirit." God is a Spirit; there- 
fore, to be born of God is a spiritual birth. 

Moreover, because it is a spiritual change it is mysterious 
and cannot be comprehended by the natural man. That 
which is material may be seen and handled, but that which 
is spiritual must be felt or experienced. Thus Paul says to 



Conversion or Regeneration 39 

the Corinthians: "What man knoweth the things of a man, 
save the spirit of man which is in him ? Even so the things 
of God knoweth no man, but the Spirit of God" (1 Cor. 
2:11). To the puzzled Xicodemus, asking how these things 
could be, our Lord acknowledged that regeneration is 
mj'sterious: "The wind bloweth where it listeth, and thou 
hearest the sound thereof, but canst not tell whence it cometh, 
and whither it goeth : so is every one that is born of the 
Spirit." But nothing is to be rejected merely because it is 
mysterious. There are mysteries everywhere, in every thing; 
in germination and generation, in mind and matter, in the 
natural as well as in the spiritual world. Mysteries are 
aboundant in the heavens above, in the earth beneath, in 
the mineral kingdom, in vegetable life, and in all the animal 
creation. Who can understand these bodies of ours, so 
curiously wrought ? Who is wise enough to solve the mystery 
that lies in a grain of wheat, and explain how it germinates 
and grows? Let no one, then, dispute the doctrine of the 
new birth because it cannot be fully comprehended and 
explained. Let it suffice us to know that it is essential to 
salvation, that it is our part to repent and believe, and to 
trust God to do His part as He has promised. 

Regeneration as a spiritual change includes a change in 
the Will. The first step is to resolve to be a Christian by 
the help of God. The Holy Spirit is ever inclining men to 
form this resolution, drawing them by the mercies of God 
and urging them by His judgments. But while this resolu- 
tion is an all-important step to be taken, yet it alone is not 
regeneration. It is simply reformation, and while essential 
it is not sufficient. Not onlv the w^ill, but the afiections 



40 The Christian Life Made Plain 

and desires are changed In the new birth. The heart is 
swept and garnished, furnished anew, and lit up as with the 
candle of the Lord. The man is under the impulse of new 
principles and motives. He has put away "anger, wrath, 
malice, blasphemy, filthy communication out of his mouth," 
and has put on ''bowels of mercies, kindness, humbleness of 
mind, meekness, long-sufFering" (Col. 3:8-12). So also 
there is a corresponding change in the spiritual tastes, or the 
objects of affection. The renewed one loves that which he 
once hated, and hates that which he once loved. He abhors 
sin, he loves righteousness. Having been formerly the ser- 
vant of Satan, he is now the servant of God. In the old 
days God was not in all his thoughts, but now He reigns 
supreme within. Before the change took place, he was for- 
getful, neglectful, unmindful of his obhgations to God; but 
now he is humble and grateful, delighting in the Master's 
service. Before, the world, the flesh and the Devil con- 
trolled his affections; but now Christ is preferred above his 
chief joy. He loves God's Word, His Church and His 
people. He is fond of prayer, and delights in the ordinances 
of God's house. He says with the Psalmist: '*! dehght to 
do thy will, O my God; yea, thy law is within my heart" 
(Psa. 40:8). He takes pleasure in the society of Christians, 
but loves not the companionship of the wicked. Profanity, 
blasphemy, lying, and all kinds of wickedness are held in 
utter abomination by him. His affection is set on things 
above, not on things upon earth. 

But this is not all. Regeneration includes also a change 
in the object of one's trust. It means forsaking all else 
and cleaving to Christ as the only refuge and hope. Whereas 



Conversion or Regeneration 41 

the man once trusted in himself, in his morality, good works, 
riches, or in something else; now he trusts in Christ alone 
as his Saviour. He adopts as his own the language of Paul: 
**I am crucified with Christ; nevertheless I live; yet not I, 
but Christ liveth in me ; and the life which I now live in the 
flesh 1 live by the faith of the Son of God, who loved me, 
and gave himself for me" (Gal, 2:20). He is "in Christ," 
connected with Christ as the branch with the vine, every 
action deriving its merit from Christ the motive power. 
This change means that Christ is at once the motive and the 
end of every action. He is the center and the circumference, 
in whom all the radii find their limit. 

Is it not fitting to call this change in the will, the affec- 
tions, the tastes, the object of love, and the object of supreme 
trust, a complete, thorough, radical change, "a new crea- 
tion"? *'01d things are passed away; behold, all things are 
become new" (2 Cor. 5:17). The old Adam is put off, 
and the second Adam is formed in the heart, "the hope of 
glory." Is it not a facing about, forsaking the old path, 
and taking a new path in the opposite direction? Is it not 
a reversion, the stream flowing in a course directly contrary 
to its former way? Is it not a transition from darkness to 
light, a renovation of the entire nature, a resurrection from 
the grave of moral death, a restoration to the image of God ? 

Now, the question for each of us to ask is this: Has this 
great and wonderful work been wrought in us? Have we 
been born of the Spirit, "created in Christ Jesus unto good 
works"? Have we put off "the old man, which is corrupt 
according to the deceitful lusts," and have we been renewed 
in the spirit of our mind, putting "on the new man, which 



42 The Christian Life Made Plain 

after God is created in righteousness and true holiness?" 
(Eph. 4:22-24). Let us not be satisfied until we are fully 
assured that the kingdom of God has been established in our 
hearts, for without it there can be no entrance for us into 
the realms of glory. 

While much that has been already said may serve as 
evidences of conversion, there are still other tests which 
will serve to confirm us in the persuasion that we are "in 
Christ" and have been truly born of God. Let us note 
some of these. This change is sure to manifest itself in the 
outward life. Conduct is a sure index of character. The 
renewed man will not voluntarily indulge in sin, for "who- 
soever is born of God doth not (habitually) commit sin" 
(1 John 3:9). Such a person will be endued with power to 
overcome temptation, to control his evil propensities, and to 
bring his whole life into subjection to the will of Christ. 
The love of the world will be restrained. What the apostle 
calls "the lust of the flesh, and the lust of the eyes, and the 
pride of life" will be overcome. "For whatsoever is born 
of God overcometh the world," and "they that are Christ's 
have crucified the flesh with the affections and lusts." If 
we live in the Spirit and are led by Him, we have put away 
the works of the flesh, which the apostle says are "adultery, 
fornication, uncleanness, lasciviousness, idolatry, witchcraft, 
hatred, variance, emulations, wrath, strife, seditions, heresies, 
envyings, murders, drunkenness, revellings, and such like, of 
the which I tell you before (says Paul), as I have also told 
you in time past, that they which do such things shall not in- 
herit the kingdom of God" (Gal. 5: 19-21). This power 
to overcome besetting sins may be relied upon as particularly 



Conversion or Regeneration 43 

strong evidence of regeneration. The tendency toward these 
indulgences is strong, and the natural man is ever disposed 
to gratify his appetites. If they are controlled, it must be 
by a higher Power. We may appeal to experience in attesta- 
tion of this fact. Have w^e control over ourselves? If so, 
it is good evidence that we are children of God. 

This change will be manifested not only negatively, but 
positively also. The fruit of the Spirit will develop as "love, 
joy, peace, longsuffering, gentleness, goodness, faith (or 
fidelity), meekness, temperance" (Gal. 5: 22, 23). Jesus 
said: ''If ye love me, keep my commandments." He that is 
truly converted w^ill bring forth fruit unto holiness. *'In 
this the children of God are manifest, and the children of the 
devil ; whosoever doeth not righteousness is not of God, 
neither he that loveth not his brother" (1 John 3: 10). The 
genuine convert will show his faith by his works, and espe- 
cially will delight in mercy. If he sees his brother have 
need, he will not withhold his compassion from him, but 
v\\\ show by his deeds of helpfulness that he has the prin- 
ciples and affections of the regenerate nature. 

So then, we may be sure that the man who hates wicked- 
ness, works righteousness, loves God and keeps His com- 
mandments, loves his fellow-men and dehghts in doing good, 
has in his own heart the most indisputable evidence that he 
has "passed from death unto hfe." But let no man deceive 
himself. "Let us not love in word, neither in tongue; but 
in deed and in truth. And hereby we know that we are 
of the truth, and shall assure our hearts before him. For if 
our heart condemn us, God is greater than our heart, and 
knoweth all things. Beloved, if our heart condemn us not, 



44 The Christian Life Made Plain 

then we have confidence toward God. And whatsoever we 
ask, we receive of him, because we keep his commandments, 
and do those things that are pleasing in his sight" (1 John 
3: 18-22). Be sure that no mere reformation, or outward 
form or ceremony, will avail anything of itself; for "neither 
circumcision avalleth any thing, nor unclrcumclslon, but a 
new creation" (Gal. 6: 15). "Ye must be born again," is 
the Master's positive word. Since a mistake here would be 
fatal, let us search our hearts diligently, and see whether 
this work of God has been wrought in us — whether old 
things have passed away, and all things have become new. 
And If we have experienced this blessed change, let us "stand 
fast In the liberty wherewith Christ hath made us free, and 
be not entangled again with the yoke of bondage" (Gal. 5:1). 
But if this change has not been effected in us, let us call upon 
God, bowing In humble prayer. Imploring the help of the 
Holy Spirit, struggling for life, and pleading like David: 
"Create in me a clean heart, O God; and renew a right 
spirit within me" (Psalm 51: 10). 



CHAPTER V. 

Evidences of the Christian Life 

Wherefore by their fruits ye shall know them. — 
Matthew 7:20. 

THE next question an inquirer would be likely to ask is: 
''How may I know that I am a Christian?" It is 
a very pertinent question, and accords exactly with 
the Scripture injunction: "Examine yourselves, whether ye 
be in the faith : prove your own selves." Surely nothing can 
be more essential to our peace, comfort and happiness than 
the assurance that we are children of God, so as to be enabled 
to say: "We know that we have passed from death unto Hfe" 
(1 John 3: 14). What a privilege it is to be able to say 
as w^e lie down to rest at night: "We know that if our 
earthly house of this tabernacle were dissolved, we have a 
building of God, a house not made with hands, eternal in 
the heavens" (2 Cor. 5:1). 

Saving faith is reliance upon Christ and Him alone. It is 
the voluntary acceptance of Him as my Saviour, the Sacrifice 
for my sins. It is faith working by love and showing itself 
by obedience. It involves a complete surrender of the whole 
man, body, mind and soul. Not only does it require confes- 
sion with the mouth, but it takes possession of the heart, re- 
newing the affections and the will. Hence it is correct to 
say that a Christian in one who loves Christ, trusts in Him 
and keeps His commandments. 



46 The Christian Life Made Plain 

The apostle Paul in the tenth chapter of Romans gives 
a very graphic description of faith, a portion of which is 
here quoted before proceeding to examine in detail the tests 
of Scriptural faith. "The righteousness which is of faith 
speaketh on this wise, Say not in thy heart, Who shall 
ascend into heaven? (that is, to bring Christ down from 
above) ; or, Who shall descend into the deep? (that is, to 
bring up Christ again from the dead.) But what saith it? 
The word is nigh thee, even in thy mouth, and in thy heart : 
that is, the word of faith, which we preach ; that if thou shalt 
confess with thy mouth the Lord Jesus, and shalt believe 
in thy heart that God hath raised him from the dead, thou 
shalt be saved. For with the heart man believeth unto 
righteousness; and with the mouth confession is made unto 
salvation. For the Scripture saith. Whosoever believeth on 
him shall not be ashamed. For there is no difference between 
the Jew and the Greek: for the same Lord over all is rich 
unto all that call upon him. For whosoever shall call upon 
the name of the Lord shall be saved. How then shall they 
call on him in whom they have not believed? and how shall 
they beheve in him of whom they have not heard ? and how 
shall they hear without a preacher? and how shall they 
preach, except they be sent? as it is written. How beautiful 
are the feet of them that preach the gospel of peace, and 
bring glad tidings of good things! But they have not all 
obeyed the gospel. For Isaiah saith. Lord, who hath be- 
Keved our report ? So then faith cometh by hearing, and hear- 
ing by the word of God" (Romans 10:6-17). 

Saving faith is preceded by some things, accompanied by 
some other things, and followed by still others. Some of 
these, of course, are present in all stages of its progress. 



Evidences of the Christian Life 47 

As the first antecedent of this faith let us name Conviction, 
which always goes before conversion. It is, however, not an 
essential part of conversion, for multitudes have been con- 
victed of sin who have never realized conversion. No man 
calls in the doctor until he realizes that he is sick; and so 
no man will come to Christ for salvation until he realizes 
his lost and ruined condition. The more thoroughly he feels 
convicted, the more keenly will he feel the need of a Saviour 
and the readier he will be to seek Him. It is to be feared 
that the absence of deep conviction is the cause of the fact 
that there are so many mushroom converts and half-hearted 
Christians. Not realizing the exceeding sinfulness of sin 
in the sight of God, their religion soon becomes a mere 
empty profession. The fallow ground of the heart has not 
been deeply broken. Like Ephraim, of w^hom the prophet 
speaks, such a person is "a cake not turned," only half baked 
and not cooked through and through. He has not "found 
trouble and sorrow;" the "pains of hell" and the "sorrows of 
death" have not got hold upon him. He has not been pricked 
in the heart, so as to cry out in deepest anguish: "Men and 
brethren, what shall we do ?" 

Prayer may be named as the next antecedent ; for when 
one is deeply convicted of sin he will begin to cry out foi 
help. Indeed, prayer is one of the things that run through 
the entire Christian life, from its inception to its full con- 
summation in the world to come. This is the experience and 
history of all who ever sought and found Christ. The record 
of Saul of Tarsus is that of every convicted and truly peni- 
tent sinner: "Behold, he prayeth!" Without asking there 
can be no receiving; without seeking, no finding; without 



48 The Christian Life Made Plain 

knocking, no admittance. In truth it may be said: No 
prayer, no Christian; little prayer, little Christian; much 
prayer, mighty Christian! The more pungent the con- 
viction, the more pressing will be the appeal for mercy. 
The convicted one feels the lashings of conscience within, 
and hears the muttering thunders of Sinai without. He 
hears the curses of the broken Law: "The soul that sinneth, 
it shall die." "Cursed is every one that continueth not in 
all things which are written in the book of the law to do 
them" (Gal. 3: 10). "He that believeth not is condemned 
already." Such a soul, dreading the wrath of a sin-avenging 
God, who is "a consuming fire" to those who slight His 
grace, and appalled by the prospect of the "bottomless pit," 
"the lake which burneth with fire and brimstone," cries out 
with deepest contrition: "God, be merciful to me a sinner!" 

Deep conviction and persistent prayer will be sure to 
bring sincere contrition; and so I name Repentance as the 
third distinct antecedent to saving faith. In agony of soul 
the convicted one will confess his sins. Shame and grief 
will fill his heart as he remembers his base ingratitude and 
forgetfulness of God, his failure to appreciate the blessings 
so bountifully bestowed upon him. Tears will fill his eyes, 
appetite will fail, mental and spiritual anguish will sieze upon 
him, as he meditates upon his rebellion against God, his 
utter disregard of God's laws and commandments, his pride 
and folly, and all his wanton sinfulness and contempt for 
God and His word. And so his sins will become hateful in 
his own eyes, as he sees that they are loathsome in the sight 
of the holy Saviour. Down deep in his soul he will adopt 
the language of David, and cry to God: "Against thee, thee 



Evidences of the Christia?i Life 49 

only, have I sinned, and done this evil in thy sight: that thou 
mightest be justified w^hen thou speakest, and be clear when 
thou judgest" (Psalm 51 : 4). Earnestly will he plead with 
God for pardon for the sake of Christ. In his distress he 
will be crying: "What must I do to be saved?" "Have 
mercy upon me!" "Lord, save, or I perish!" Just here I 
would aid the reader in ascertaining his real condition, by 
asking, Have you been thus convicted of sin? Have you 
seen yourself as a wretched and miserable offender against 
the Divine law? Have you prayed for pardon? Oh, have 
you groaned and sighed for deliverance? Have you realized 
the "exceeding sinfulness of sin," and felt how helpless is 
your condition without Divine help? Do you deplore your 
transgressions and hate your sins to such an extent that you 
are resolved, by the assisting grace of God, to indulge in 
them no more? If you have never had such an experience, 
may the Holy Spirit help you at this very moment to realize 
your state! 

Having discussed the antecedents of saving faith, I now 
proceed to consider its accompaniments. We have seen the 
poor sinner upon the verge of despair. He finds no com- 
fort in his penitential tears and prayers. In himself there 
is no merit, and therefore no hope of relief. Thus far the 
Holy Spirit has led him on; will He now forsake him? By 
no means. He whispers to the sorrowing one the Saviour's 
invitation : "Come unto me, all ye that labor and are heavy 
laden, and I will give you rest." "Him that cometh to me 
I will in no wise cast out." And those sweet words of the 
Psalmist : "Cast thy burden upon the Lord, and he shall 
sustain thee" (Psa. 55:22). As the penitent, in despair of 



50 The Christian Life Made Plain 

himself, listens to that voice, he begins to cast himself upon 
Jesus, saying: "Here, Lord, I give myself away — 'tis all that 
I can do." Now an occasional gleam of hope flashes across 
his mind, a little peace of conscience ensues, and soon day- 
light begins to dawn upon his soul. The Spirit continues 
to ply the promises, and the penitent leans a little more firmly 
upon Christ, saying : "Lord, I believe ; help thou mine un- 
belief." As faith takes a stronger hold upon Jesus and His 
word, the seeker finds a change taking place in his percep- 
tions, thoughts and feehngs. He begins to love things that 
he once hated, and to hate that which he once loved. Supreme 
love takes possession of his heart, and he delights in God. 
His affections run out toward his fellow-men also. If he 
has sinned against them, he wants to repair the injury so 
far as possible. He yearns for the salvation of the unsaved. 
He desires to lead them to the same fountain of light and 
life and liberty that he has found. He feels a joyous hope 
of heaven. Thanksgiving and praise well up in his soul, and 
find expression from the lips. He is firmly resolved, by the 
Spirit's aid, to keep God's commandments and ordinances 
blameless to the end of his hfe. 

Now, this is no imaginary picture, but one that is true to 
observation and experience, and in exact accord with the 
teachings of Scripture. Christ declared that He came to 
call sinners, not the righteous, to repentance. Praying, re- 
penting and believing constitute the staple of the Word. 
Paul expounds the Christian experience when he makes such 
utterances as these: "Being justified by faith, we have peace 
with God through our Lord Jesus Christ" (Rom. 5:1). 
"The kingdom of God is not meat and drink; but righteous- 



Evidences of the Christian Life 51 

ness, and peace, and joy in the Holy Ghost" (Rom. 14: 17). 
"The fruit of the Spirit is love, joy, peace, longsuffering, 
gentleness, goodness, faith (fidelity), meekness, temperance" 
(Gal. 5:22, 23). Repentance and its concomitants, then, 
are the antecedents of saving faith, while love, joy, peace, 
and other fruits of the Spirit are its attendants. 

It is readily granted that all persons do not possess these 
marks in the same degree ; but all must manifest some degree 
of repentance, must experience a love for God above all things 
else, and must enjoy a measure of peace as a consequence of 
being relieved from the guilt and condemnation of sin. Some 
persons are more easily depressed or elated than others, be- 
cause they are of a different temperament. We have seen 
some so, keenly convicted of sin that they cried out, as did 
those on the Day of Pentecost: "Men and brethren, what 
shall we do?" On the other hand, we have seen some so 
full of love and gratitude, so elated with joy, that they 
could not refrain from shouting aloud the praises of God. 
Then again, we have seen some who were apparently un- 
moved, yet, hke the deep river moving along in silent majesty, 
full of love, joy, and peace in the Holy Ghost. Now let me 
ask: Have you ever experienced this peace of conscience, 
this joy of soul, this supreme delight in Christ? Has this 
been the glad language of your heart: "Whom have I in 
heaven but thee? and there is none upon earth that I desire 
beside thee" ? 

The consequents of saving faith now require consideration. 
In the first place, it produces inward changes. "If any man 
be in Christ, he is a new creature: old things are passed away; 
behold, all things are become new" (2 Cor. 5: 17). The 



52 The Christian Life Made Plain 

Christ motive has obtained control. The thoughts of his 
mind and the desires of his heart have been changed. Carnal 
affections have been subdued, and sin no longer has dominion. 
The springs of action are new. Love takes the place of 
malice, envy, revenge, and all such passions. The old man 
has been expelled, and the new Man has been formed in the 
heart the hope of glory. The renewed one has put on 
"bowels of mercies, kindness, humbleness, meekness, long- 
suffering," forbearance, forgiveness and love. He has been 
"renewed in knowledge after the image of him that created 
him" (Col. 3:10-14). 

Moreover, these holy tempers and principles will produce 
the outward fruits of righteousness, conformity to the will of 
God, and obedience to His commandments. This consequence 
comes as naturally as the fruit comes from the tree. If our 
faith is fixed in Jesus, we shall be animated by the same spirit 
that moved Him. He was holy ; so will we seek to be. He 
was obedient to His Father's will; so will we strive to be. 
He "went about doing good," and our steps will follow where 
He leads. No one could claim to be a faithful servant to 
a master whose commands he constantly disobeyed. Our 
Divine Master declared: "If a man love me, he will keep 
my words; ... he that loveth me not keepeth not my 
sayings" (John 14:23, 24). And the apostle John says: 
"Hereby we do know that we know him, if we keep his 
commandments" (1 John 2:3). 

This brings us to speak of practical Christianity as a test 
of faith. James, the writer of the Epistle, brings out this 
connection when he draws a distinction between a spurious 
and a genuine faith. He says: "What doth it profit, my 



Evidences of the Christia?i Life 53 

brethren, though a man say he hath faith, and have not 
works? can faith (that is, such a faith) save him? If a 
brother or sister be naked, and destitute of daily food, and 
one of you say unto them. Depart in peace, be ye warmed 
and filled ; notwithstanding ye give them not those things 
which are needful to the body; what doth it profit? Even 
so faith, if it hath not works, is dead, being alone. Yea, a 
man may say. Thou hast faith, and I have works: shew me 
thy faith without thy works, and I will shew thee my faith 
by my works. . . . For as the body without the spirit 
is dead, so faith without works is dead also" (James 2:14-26). 
Akin to this is the solemn declaration of Christ: ''Not every 
one that saith unto me. Lord, Lord, shall enter into the 
kingdom of heaven ; but he that doeth the will of my Father 
which is in heaven" (Matt. 7:21). And the utter futility 
of works without faith He implies in the words that follow : 
*'Many will say to me in that day, Lord, Lord, have we not 
prophesied in thy name, and in thy name have cast out devils, 
and in thy name done many wonderful works? And then 
will I profess unto them, I never knew you : depart from me, 
ye that work iniquity" (Matt. 7 : 22, 23). As to reconciling 
the apparent lack of harmony between the teaching of Paul 
and that of James in connection with faith and works, I have 
never found any difficulty. Paul was laying emphasis upon 
the deadness of works without faith in Christ, and James 
was putting stress upon the deadness of any so-called faith 
that is not accompanied by good works. Faith and works 
have been likened to the two oars of a boat, as both oars must 
be used in order to progress. They are mutually dependent ; 
faith bears fruit in good works, and the doing of helpful 



54 The Christian Life Made Plain 

deeds is a powerful stimulant of faith. ''Wherefore, by their 
fruits ye shall know them," is the test that the Master 
Himself applies. 

Let us, then, ask ourselves: Are we fruit-bearing Chris- 
tians? Is ours a dead or a living faith? Do we love God 
and keep His commandments? Do we love our fellow- 
men, and do them good as we have opportunity? And 
our enemies — do we love them, seeking to bless those 
who revile us, doing good to them that hate us, praying 
for those who despitefully use us and persecute us? 
Are we patient in tribulation, fervent in spirit, serving the 
Lord? Are we feeding the hungry and clothing the naked? 
Do we love the souls of our fellow-men, so as to seek their 
salvation? Are we letting our hght so shine before men 
that they may see our good works and glorify our Father 
in heaven? 

Happy the man who can answer such questions as these 
affirmatively with a good conscience; for he who can do so 
gives indisputable evidence that he is a child of God and a 
faithful servant of Jesus Christ. 



'O how happy are they, 
Who their Saviour obey, 

And have laid up their treasure above! 
Tongue can never express 
The sweet comfort and peace 

Of a soul in its earliest love. 



Evidences of the Christian Life 55 



'That sweet comfort was mine, 

When the favor divine 
I first found in the blood of the Lamb; 

When my heart first believed, 

W^hat a joy I received. 
What a heaven in Jesus's name! 

'Jesus all the day long 

Was my joy and my song; 

Oh, that all His salvation might see! 
'He hath loved me,' I cried, 
'He hath suffered and died, 

To redeem a poor rebel like me.' " 



CHAPTER VI. 

Witness of the Spirit 

The Spirit himself beareth witness with our spirit, 
that we are children of God. — Romans 8:16. 

IN addition to the marks and tests already noted, there 
is direct testimony to our adoption into the family of 
God, which is usually called the "witness of the Spirit." 
Some persons affirm that the Holy Spirit bears witness only 
by means of the fruits produced in the believer's life, and 
they denominate the direct witness — "Methodist doctrine." 
But I propose to show, in the first place, that it is the doctrine 
of the Bible, and as such is necessary to our peace and hap- 
piness. 

Our blessed Saviour before His triumphal departure from 
earth promised to send the Holy Spirit, the Comforter, to 
guide His disciples "into all the truth," and to teach them 
"all things." Said He: "I will pray the Father, and he 
shall give you another Comforter, that he may abide with 
you for ever; even the Spirit of truth, whom the world can- 
not receive, because it seeth him not, neither knoweth him ; 
but ye know him, for he dwelleth with you, and shall be in 
you" (John 14:16, 17). "The Comforter, which is the 
Holy Ghost, whom the Father will send in my name, he shall 
teach you all things, and bring all things to your remem- 
brance, whatsoever I have said unto you" (John 14:26). 
"When he, the Spirit of truth, is come, he will guide you into 



Witness of the Spirit 57 

all truth ; for he shall not speak of himself, but whatsoever 
he shall hear, that shall he speak; and he will shew you things 
to come. He shall glorify me ; for he shall receive of mine, 
and shall shew it unto you" (John 16: 13, 14). 

Of all the knowledge, of all the truth, of all the grace, of 
all the comfort which the Holy Spirit imparts, what can be 
so essential as the assurance of our acceptance with God the 
Father? Wherein could we find comfort, were we left to 
grope in darkness and dread, in doubt and fear concerning 
our eternal interests? How sad to be left without assurance of 
God's favor, conveyed by the direct witness of His Spirit 
within our hearts to our adoption into His heavenly family! 
What would it avail us for "the Lord to know them that are 
his," if we have no knowledge and no certain way of knowing 
that we are His children ? 

But let us proceed with the proof from the Scriptures. It 
is related in the Acts of the Apostles that, on the Day of 
Pentecost, when the Holy Spirit descended with so much 
power, and thousands were convicted and converted, Peter 
exhorted the people: ''Repent, and be baptized every one 
of you in the name of Jesus Christ for the remission of sins, 
and ye shall receive the gift of the Holy Ghost. For the 
promise is unto you, and to your children, and to all that 
are afar off, even as many as the Lord our God shall call" 
(Acts 2: 38, 39). Notice carefully that this promise is made 
to all — "to you, to your children, to all that are afar off." 
This doctrine is abundantly taught and established in the 
Epistles, where it is spoken of as the witness, the seal, the 
earnest, the pledge, and in similar terms. St. John says: 
"Hereby know we that we dwell in him, and he in us, because 



58 The Christian Life Made Plain 

he hath given us of his Spirit" (1 John 4: 13). St. Paul de- 
clares: ''He which stablisheth us with you in Christ, and 
hath anointed us, is God ; who hath also sealed us, and given 
the earnest of the Spirit in our hearts" (2 Cor. 1: 21, 22). 
"In whom also after that ye believed, ye were sealed with 
that Holy Spirit of promise, which is the earnest of our in- 
heritance until the redemption of the purchased possession, 
unto the praise of his glory" (Ephes. 1: 13, 14). Again, he 
writes in Ephesians 4: 30: "Grieve not the Holy Spirit of 
God, whereby ye are sealed unto the day of redemption." 
To the Galatians he says: "When the fulness of the time was 
come, God sent forth his Son, made of a woman, made under 
the law, to redeem them that were under the law, that we 
might receive the adoption of sons. And because ye are sons, 
God hath sent forth the Spirit of his Son into your hearts, 
crying, Abba, Father" (Gal. 4:4-6). In the Epistle to the 
Romans Paul declares: "As many as are led by the Spirit of 
God, they are the sons of God. For ye have not received the 
spirit of bondage again to fear; but ye have received the 
Spirit of adoption, whereby we cry, Abba, Father." And 
then follows that clear, unmistakable passage: "The Spirit 
himself beareth witness with our spirit, that we are the chil- 
dren of God" (Rom. 8: 14-16). The person here witnessing 
is declared emphatically to be "the Spirit himself." His func- 
tion is to give testimony, and the object of His testimony is to 
assure us that we are the children of God. What further proof 
do we need? Who will dare gainsay these positive declara- 
tions of Holy- Writ ? 

But to this we add the experience of many of God's 
children, which confirms these inspired statements concern- 



Witness of the Spirit 59 

ing the immediate and direct witness of the Spirit. With- 
out some measure of the Spirit, how can any one be, or say, 
or know that he is a Christian? Is it not written: "If any 
man have not the Spirit of Christ, he is none of his"? (Rom. 
8:9). And that the "Spirit of Christ" is the "Spirit of 
God," is manifest from the context, which reads: "Ye are 
not in the flesh, but in the Spirit, if so be that the Spirit of 
God dwell in you." And then follows the solemn assurance: 
"If any man have not the Spirit of Christ, he is none of his" 
(Rom. 8:9). So that every Christian must possess in some 
degree the testimony of the Holy Spirit; and the greater the 
degree of it the stronger will be his assurance, or persuasion, 
that he is a child of God. For this cause some are enabled 
to affirm with perfect confidence and holy boldness, and to 
rejoice in the possession of that knowledge: "We know that 
our sins are forgiven, and that our names are written in the 
Lamb's Book of Life." 

Should any one say that he has never experienced this 
testimony of the Spirit, then it remains that either he de- 
ceives himself, or else he has never been truly converted. 
But even if he has never enjoyed this blessed experience, 
that fact would not invalidate our argument, because it 
would be only negative testimony, and would be rejected 
as worthless in any court of justice; while the positive testi- 
mony of so many reliable witnesses would establish the reality 
of the Spirit's witness. There are thousands, if not millions, 
in the Church who can confidently say that they know them- 
selves to be Christians, because they feel the Spirit Himself 
bearing witness with their spirits that they are children 
of God. 



60 The Christian Life Made Plain 

Having thus ascertained the truth of this doctrine by 
searching the Scriptures and appealing to Christian experi- 
ence, let us now inquire: What is this testimony of the 
Spirit, and how may it be recognized? 

The first part of this question is difficult to answer; for, 
to quote the words of St. Paul: "What man knoweth the 
things of a man, save the spirit of man which is in him? even 
so the things of God knoweth no man, but the Spirit oi God" 
( 1 Cor. 2 : 11). Yet a satisfactory answer may be given, and 
I do not know that any one has ever set forth a clearer and 
more forcible definition than that of John Wesley, who 
says: "By the testimony of the Spirit I mean an inward im- 
pression upon the soul, whereby the Spirit of God immedi- 
ately and directly witnesses to my spirit that I am a child of 
God; that Jesus Christ hath loved me and given himself for 
me; that all my sins are blotted out, and I, even I, am recon- 
ciled to God." He further says: "I do not mean hereby 
that the Spirit of God testifies this by any outward voice ; no, 
nor always by an inward voice, although he may do this some- 
times. Neither do I suppose that he always applies to the 
heart (though he often may) one or more texts of Scripture. 
But he so works upon the soul by his immediate influence, 
and by a strong inexplicable operation, that the stormy winds 
and troubled waves subside, and there is a sweet calm: the 
heart resting as in the arms of Jesus, and the sinner being 
clearly satisfied that God is reconciled, that all his iniquities are 
forgiven and his sins covered." To Mr. Wesley's explanation 
may be added that of another eminent divine: "The Spirit 
of adoption doth not only excite us to call upon God as our 
Father, but it doth ascertain and assure us that we are the 



Witness of the Spirit 61 

children of God. And this it doth not by an outward voice, 
as God the Father to Jesus Christ, or by an angel, as to 
Daniel or the virgin Mary, but by an inward and secret 
suggestion, whereby he raiseth our hearts to this persuasion, 
that God is our Father and we are His children. This is 
not the testimony of the graces and operations of the Spirit, 
but of the Spirit himself." 

Such is the explanation given by these learned, pious and 
competent men, to whose testimony might be added that of 
others no less eminent and worthy. But, after all that may 
be said concerning the "witness of the Spirit," whether it 
comes by an "inward impression," or a "secret suggestion or 
persuasion," or by an "inward or outward voice," or other- 
wise, one thing we know — that there is such an operation 
of the Spirit upon the heart, whether we can understand it 
or not. As to the manner in which the Spirit operates, we 
cannot fully explain; for Christ in His conversation with 
Nicodemus declared: "The wind bloweth where it listeth, 
and thou hearest the sound thereof, but canst not tell whence 
it Cometh, and whither it goeth: so is every one that is born 
of the Spirit" (John 3:8). It is indeed an inexplicable 
operation. 

Turning now to the second part of the question, let us 
ask: How may we recognize this witness? Primarily it is 
not obtained from reason or books, not even the Bible itself; 
nor does it come through any human instrumentality. It is 
a matter of pure consciousness. I feel, I know, I perceive for 
myself, not for another; and no man can explain or simplify 
this ultimate conception of the mind. Said a pious old 
Christian woman to an infidel: "I am not educated, and 



62 The Christian Life Made Plain 

cannot argue like you; but some things I know. I know 
that honey is honey, because of the sweet taste it leaves in 
my mouth; so I know that the Bible is God's book by the 
taste it leaves in my heart." Thus we recognize the Spirit's 
work. We know, we feel, we are conscious of the fact 
that "the Spirit himself beareth witness with our spirit, that 
we are children of God." 

In a secondary sense we recognize the Spirit's work by 
means of His fruits, as set forth in the previous chapter. 
But let no one be satisfied without this sublime testimony 
to his adoption into the family of God. Jesus tells us how 
it may be obtained : "If ye then, being evil, know how to give 
good gifts unto your children, how much more shall your 
Father in heaven give the Holy Spirit to them that ask him" 
(Luke 11: 13). Let us ask and seek with all our hearts to 
have that gift bestowed upon us — that He may come in and 
abide with us in a holy and joyous fellowship. It was while 
the apostles and their companions were continuing in prayer 
on the Day of Pentecost that the Spirit was manifested in 
such wonderful power in their midst. In hke manner let 
us continue to pray for the baptism of the Holy Spirit. 

"Come, Holy Ghost, all quickening fire, 
Come, and my hallowed heart inspire, 
Sprinkled with th' atoning blood ; 
Now to my soul Thyself reveal, 
Thy mighty working let me feel, 
And know that I am born of God." 



CHAPTER VII. 

Growth in Grace 

But grow in the grace and knowledge of our Lord 
and Saviour Jesus Christ. — 2 Peter 3:18. 

THE Christian life is progressive. It means going on, 
growing in the grace and knowledge of our Lord 
and Saviour Jesus Christ. Hence, the apostle Peter 
exhorts: "Giving all dihgence, add to your faith virtue; and 
to virtue knowledge; and to knowledge temperance; and 
to temperance patience ; and to patience godliness ; and to 
godliness brotherly kindness; and to brotherly kindness 
charity. For if these things be in you, and abound, they 
make you that ye shall neither be barren nor unfruitful in the 
knowledge of our Lord Jesus Christ" (2 Peter 1:5-8). 
These words set forth the progressive steps in the Christian 
life, and constitute a fuller development of the command to 
grow in the grace and knowledge of our Lord Jesus Christ. 
They vividly remind one of a building beginning at the 
foundation and going to the top, or a flight of stairs rising 
from the lowest to the highest step. 

Note carefully that the Foundation is Faith. It is the 
first step, the beginning of the Christian life. There can 
be no progress in building until the foundation has been laid. 
There must be faith in God's character, word, promises, and 
in His truth generally ; for "without faith it is impossible to 
please him; for he that cometh to God must believe that he 



64 The Christian Life Made Plain 

is, and that he is a rewarder of them that dihgently seek 
him" (Heb. 11:6). But particularly, there must be faith 
in Christ, the Son of God, the Sacrifice for sin. And this is 
not a mere assent of the mind to the truth, but it is embrac- 
ing Him in the heart; ''for with the heart man believeth 
unto righteousness, and with the mouth confession is made 
unto salvation" (Rom. 10: 10). It is believing on Jesus, 
rehance upon Him as a personal Saviour. Faith is made the 
fundamental, indispensable condition of salvation, and hence 
it is written: "Believe on the Lord Jesus Christ, and thou 
shalt be saved;" and "He that believeth on the Son hath 
everlasting life." When the Jews asked Jesus: "What shall 
we do, that we might work the works of God ? Jesus answered 
and said unto them, This is the work of God, that ye believe 
on him whom he hath sent" (John 6:28, 29). He meant 
that faith is the foremost thing. Let every sinner remember 
that this is the first thing to do, and let all who profess to 
be Christians examine themselves and see whether they have 
taken this first step or not. Be assured that the foundation 
must be laid before the building can proceed, that the seed 
must be planted before there can be a harvest expected. 

Having, therefore, laid faith as the foundation, "add to 
your faith virtue," that is fortitude, moral principle, courage, 
which was the original meaning. All commentators agree 
in this interpretation of the term. The apostle means to say : 
Add to your faith courage, that you may hold fast your pro- 
fession, that you may grapple successfully with the cares, 
trials, afflictions, temptations and persecutions of life, and 
in all these experiences to be "stedfast, unmoveable, always 
abounding in the work of the Lord." Oh, how great is the 



Growth in Grace 65 

need of moral courage to acknowledge Christ at all times, 
to face difficulties, to overcome the world and withstand 
the enemies of our souls! The old Christian needs it to 
help him bear with patience and equanimity the afflictions 
and infirmities of advancing age. The young Christian needs 
it in order to subdue and govern himself. The young man 
needs it when enticed of his own lust, and when the wicked 
seek to lead him astray. It requires a large supply of moral 
courage to control pride, passion and pleasure, and to refuse 
invitations to drink the inebriating cup, to take part in un- 
lawful games and in such like evil practices. The young 
woman needs it also, that she may resist the numerous entice- 
ments to sin, such as undue devotion to dress, fondness for 
show and admiration, the temptations that infest fashionable 
society, and especially the enticements of ball-room, card- 
party, wine-suppers, and similar things. Fathers and mothers 
greatly need this virtue, or moral courage, that they may 
rule themselves and their households well, and bring up their 
children in the nurture and admonition of the Lord. All 
of every age, profession and vocation need moral courage to 
do right and resist evil always and everywhere. Let virtue 
be joined to faith! 

''And to virtue knowledge," is the apostohc exhortation. 
Let moral courage be associated with mental enlightenment. 
This step is essential, for we need to widen our views of God 
as revealed in His Word, and to be famihar with the life 
and character of Christ. The progressive man is seeking 
to know more every day. Knowledge of all kinds enters 
into one's equipment for useful and efficient service. Without 
a certain amount of knowledge, faith would be blind. But 



66 The Christian Life Made Plain 

it must be blended with wisdom, which gives knowledge its 
true application, that our faith may be strengthened, and 
our courage properly directed and kept from degenerating 
into rashness. What is needed is not that sort of knowledge 
which '^puffeth up," but that which will make us humble 
and childhke in disposition, "wise as serpents and harmless 
as doves." Solomon knew the secret of power and evinced 
his appreciation of it, when he asked God to give him wisdom 
and knowledge in preference to all things else. The apostle 
well says: "Brethren, be not children in understanding; 
howbeit in malice be ye children, but in understanding be 
men" (1 Cor. 14:20). And the wise man speaks truly 
when he says: "Happy is the man that findeth wisdom, and 
the man that getteth understanding. For the merchandise of 
it is better than the merchandise of silver, and the gain thereof 
than fine gold. She is more precious than rubies, and all 
the things that thou canst desire are not to be compared unto 
her" (Prov. 3:13-15). 

"And to knowledge temperance," says Peter. This means 
self-control, moderation, temperance in all things — in our 
labors, pleasures, recreations; in our thoughts, words, ac- 
tions — and is not restricted to eating and drinking. In these 
days when mention is made of temperance or intemperance, 
most persons interpret it to refer only to the use of intoxi- 
cating drinks, because these are prohfic of so many evils. 
But temperance has a much wider meaning as used in the 
Word of God. It includes the keeping of body, mind and 
soul in subjection to the law of God. Our heavenly Father 
has given us the good things of the world for use within 
certain limits. Whoever abuses them or uses them excessively, 



Growth in Grace 67 

not only violates God's law as laid down in the Bible, but 
also the law as written in his own nature, and he must in- 
evitably reap the consequences. Mind is meant to control 
matter, and reason to rule passion, and the earthly should 
ever be kept in subordination to the heavenly. Paul exhorted 
the PhiHppians: "Let your moderation be known unto all 
men." 

Moderation is the golden mean between extremes. It 
avoids excess, neither overdoing nor underdoing. As one writer 
says: "It means meekness under provocation, readiness to 
forgive injuries, equity in the management of business, candor 
in judging of the character and actions of others, sweetness 
of disposition, and the entire government of the passions" 
(McKnight). The Delphic oracle gave prominence in the 
temple to the inscription: "Avoid excess." The law of 
temperance exacts that we shall be moderate in lawful things ; 
moderate in doing right things, and excluding wrong things 
altogether. Nowhere does the Word of God allow modera- 
tion in committing sin. Everywhere woe is denounced against 
evil-doing. The positive commands, "Thou shalt" and "Thou 
shalt not", pealed forth from Mount Sinai amid hghtnings 
and thunders, to impress their solemnity and importance 
upon the children of men. 

Moreover, temperance requires us to avoid doubtful things. 
Hence the apostle says: "Abstain from all appearance (or, 
every form) of evil." "All things are lawful unto me, but 
all things are not expedient." "It is good neither to eat flesh, 
nor to drink wine, nor any thing whereby thy brother stum- 
bleth, or is offended, or is made weak" (Rom. 14:21). 
We should therefore jealously avoid whatever has a tendency 



68 The Christian Life Made Plain 

to injure ourselves or our neighbor. For example, the drink- 
ing of wine as a beverage is not only a thing of doubtful 
propriety because it may mislead others, but it is also fraught 
with danger to him who indulges in it. "Look not thou upon 
the wine when it is red, when it giveth its color in the cup, 
when it moveth itself aright. At the last it biteth like a ser- 
pent, and stingeth like an adder" (Prov. 23: 31, 32). The 
growing Christian will endeavor, like Paul, to keep his body in 
subjection, knowing that excessive indulgence of his appetites 
will impair the health and mar the happiness and ultimately 
ruin the soul. He who allows anger to control him is just 
as culpable as the man who eats or drinks to excess. This 
is true also of those who are intemperate in speech, because 
such persons sow dissension, destroy the peace and harmony 
of families, and break up the community into discordant fac- 
tions. Christian self-restraint involves much care and some- 
times painful experiences; but it should be remembered that 
the Saviour directs: "If thy right eye offend thee, pluck it 
out, and cast it from thee. . . . And if thy right hand 
offend thee, cut it off, and cast it from thee ; for it is profita- 
ble for thee that one of thy members should perish, and not 
that thy whole body should be cast into hell" (Matt. 
5:29,30). 

The apostle goes on to say that to temperance must be 
added "patience." The root idea of this word is "suffering," 
and it indicates the ability or disposition to suffer quietly and 
with even mind whatever evils may come. It is calm endur- 
ance, but is not apathy or insensibility to suffering. It in- 
cludes also the idea of continuance and perseverance. It 
requires faith to undertake, courage to do, knowledge to 



Growth in Grace 69 

guide, temperance to control, patience to endure and per- 
severe. This grace of patience is indispensable to the ex- 
ercise of the fruits of the Spirit — "love, joy, peace, long- 
suffering, gentleness, goodness, fidelity, meekness, self-con- 
trol," which constitute the staple products of Christ's holy 
religion. We need patience to enable us to endure persecu- 
tion, for "all that will live godly in Christ Jesus shall suffer 
persecution" (2 Tim. 3: 12). We need it when men speak 
evil of us, or do us other injuries, to keep us from indulging 
revengeful tempers and words; so that when reviled we may 
not revile again, but may cultivate the grace of forgiveness. 
We need it to keep us from becoming sour and restless, mur- 
muring and complaining ; to prevent us from growing weary 
and despondent, and to enable us to persevere in well-doing. 
We need it especially in time of sickness and pain, whenever 
the hand of affliction lies heavy upon us. Patience is one of 
faith's strong allies, and is an evidence of completed character. 
Thus it is written in the Epistle of James: "The trying of 
your faith worketh patience. But let patience have its perfect 
work, that ye may be perfect and entire, wanting nothing." 
"Count it all joy when ye fall into divers temptations" 
(James 1:2-4). "Take the prophets, who have spoken in 
the name of the Lord, for an example of suffering affliction, 
and of patience. Behold, we count them happy which endure. 
Ye have heard of the patience of Job, and have seen the 
end of the Lord ; that the Lord is very pitiful, and of tender 
mercy" (James 5: 10, 11). 

"And to patience godliness," continues the apostle. God- 
hness, as here set forth, may be defined as piety toward God, 
consisting of reverence, adoration and love to Him as God; 



70 The Christian Life Made Plain 

admiring and adoring His immaculate, immutable character, 
perfections and attributes; loving Him supremely, cheerfully 
obeying His laws and submitting to His will. The English 
word means "God-likeness," and while being "profitable unto 
all things, having promise of the hfe that now is, and of that 
which is to come," yet it is eminently unselfish and disin- 
terested in its motive. It produces repentance, because sin 
is against God, and not simply because it brings punishment. 
It loves God, not merely for what He is to us, but for what 
He is in Himself, for His innate excellence, the purity of His 
character and the glory of His name. It is unalloyed love, 
akin to the feehng of a little child that admires the sun 
because of its brightness and beauty, without knowledge of 
the benefits that it brings to the world. It exults in God 
as its supreme delight. He who thus contemplates the Divine 
character longs to be conformed to it, so that his hfe may 
be as a mirror reflecting the glorious image of the Lord. May 
the Spirit of God so move upon the hearts of both writer 
and reader, that they may glow with the radiance of genuine 
godliness, that others may see our good works and glorify 
our Father in heaven! 

Godliness is to have added to it "brotherly kindness," 
says the apostle. This is love to the brethren, and reminds 
us that the sum of all true religion is love to God and man. 
Jesus said: "Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind. This 
is the first and great commandment. And the second is 
Hke unto it. Thou shalt love thy neighbor as thyself. On 
these two commandments hang all the law and the prophets" 
(Matt. 22:37-40). 



Growth in Grace 71 

But it is natural to feel a peculiar affection for those who 
are associated with us in mind and heart, working for a 
common cause, battling against a common foe, journeying 
to the same heavenly country, and seeking a similar prize. 
An apostle tells us to *'do good unto all men, especially unto 
them who are of the household of faith." This brotherly 
kindness is directed specially to the children of God because 
they are His children. It matters not how poor or ignorant, 
or what may be their race, color, or social standing; if they 
are children of God they are our brethren, and as such are 
entitled to brotherly kindness at our hands, and may justly 
claim our sympathy, affection and help. It is our duty as 
well as privilege to rejoice with them in their rejoicings, to 
sympathize with them in their sorrows, to relieve their neces- 
sities according to our ability, and thus fulfill the Scriptural 
injunction : "Rejoice with them that do rejoice, and weep with 
them that weep." "Bear ye one another's burdens, and so 
fulfill the law of Christ." There are many little offices of 
kindness that we may do, which will promote the happiness 
of others and at the same time prove the sincerity of our love. 
If we love as brethren, we will "be pitiful, be courteous," as 
Peter admonishes. In similar vein Paul exhorts: "Be kindly 
affectioned one to another with brotherly love, in honor pre- 
ferring one another" (Rom. 12: 10). And the Master Him- 
self declared: "Whosoever shall give to drink unto one of 
these httle ones a cup of cold water only in the name of a 
disciple, verily I say unto you, he shall in no wise lose his 
reward" (Matt. 10:42). May this brotherly kindness be 
in us and abound more and more, so that we may prove our- 
selves to be true children of our Heavenly Father, and 



72 The Christian Life Made Plain 

genuine disciples of the Son of God, who said : "By this shall 
all men know that ye are my disciples, if ye have love one to 
another" (John 13:35). 

The apostle now progresses to a climax when he says: 
"And to brotherly kindness charity." Brotherly kindness is 
limited to a certain class, but charity or love is unlimited, 
embracing not only the brethren but all mankind. It is the 
trait of character so wonderfully described in the thirteenth 
chapter of First Corinthians, and declared to be absolutely 
essential to the Christian life. It implies charity in the feel- 
ings and thoughts as well as in the words and deeds. It re- 
quires love to one's enemies as well as his friends, prompting 
us to bless them that curse us, to do good to them that hate 
us, and to pray for those who despitefully use us and per- 
secute us. It calls upon us to put the best construction pos- 
sible upon the motives and actions of others, spurning that 
evil maxim which teaches that every man should be regarded 
as a rogue until he proves himself honest. Real charity takes 
no pleasure in exhibiting the faults of others, but its joy 
is to "cover a multitude of sins." In the immortal words of 
Paul: "Love suffereth long, and is kind; love envieth not; 
love vaunteth not itself, is not puffed up, doth not behave 
itself unseemly, seeketh not its own, is not provoked, taketh 
not account of evil; rejoiceth not in unrighteousness, but re- 
joiceth with the truth ; beareth all things, believeth all things, 
hopeth all things, endureth all things" (1 Cor. 13:4-7). 
Oh, how different would be the condition of things both in 
the Church and in the world, if God's children possessed 
more fully this heavenly disposition! How smoothly would 
the machinery of human affairs run, with the friction re- 



Growth in Grace 73 

moved under the influence of Christian charity! How in- 
dividual character would be built up, the work of the Lord 
prosper, and the whole world uplifted and blessed! 

Let us, then, go on adding to the other graces this queen 
of them all — that which is greater than all miraculous gifts, 
as Paul declares, and which is even greater than faith and 
hope. His solemn declaration is this: ''Now abideth faith, 
hope, love, these three; and the greatest of these is love." 
Love is Christlike, Godlike; for it is written in the words of 
the Beloved Disciple: "God is love; and he that dwelleth in 
love dwelleth in God, and God in him" (1 John 4: 16). 
It is the crowning grace in the Christian character, the en- 
during element in the kingdom of God, the golden chain 
that binds the hearts of heaven's inhabitants together in a 
happy, harmonious and holy band. If faith is the corner- 
stone, love is the capstone that completes and adorns the 
spiritual building; if faith leads the van, love brings up the 
rear; if faith is the seed, love is the "full corn in the ear." 
How sublimely beautiful the progression — the germ, the 
tender shoot, the stalk, the grain that crowns it all ! Abound- 
ing in love, the Christian becomes complete in Christ. No 
one can be a Christian without having some measure of these 
graces, but they may be possessed in a larger or smaller de- 
gree. The more of them in his life, the better Christian 
one is sure to be. 

In view of what has been said upon this vital subject, let 
me now ask the reader: Have you taken these steps in the 
divine life? Are you abounding in these graces more and 
more — growing "in the grace and knowledge of our Lord and 
Saviour Jesus Christ" ? Let each one compare the present with 



74 The Christian Life Made Plain 

the past and settle these questions for himself. No one else can 
do it for you. Progress is a test of the genuineness of your con- 
version. It is also a test of the vitality of your faith in Christ, 
as well as a constant safeguard against backsliding. There 
are "exceeding great and precious promises" to stimulate your 
progress. Inspired by these promises of a faithful Father, and 
using all dihgence, may you "add to your faith virtue; and 
to virtue knowledge; and to knowledge temperance; and to 
temperance patience; and to patience godliness; and to god- 
liness brotherly kindness; and to brotherly kindness charity 
(love). For if these things be in you, and abound, they make 
you that ye shall neither be barren nor unfruitful in the 
knowledge of our Lord Jesus Christ. But he that lacketh 
these things is blind, and cannot see afar off, and hath for- 
gotten that he was purged from his old sins. Wherefore the 
rather, brethren, give diligence to make your calling and elec- 
tion sure; for if ye do these things, ye shall never fail. For 
so an entrance shall be ministered unto you abundantly into 
the everlasting kingdom of our Lord and Saviour Jesus 
Christ. Wherefore I will not be neghgent to put you always 
in remembrance of these things, though ye know them, and 
are established in the present truth" (2 Peter 1: 5-12). 



CHAPTER VIII. 
Conditions of Growth 

Grow in the grace and knowledge of our Lord and 
Saviour Jesus Christ. — 2 Peter 3: 18. 

TO grow means to increase in size and strength, to de- 
velop, to make progress. Grace means favor, ac- 
ceptance, conformity. Therefore, to grow in the 
grace of Christ is to increase in favor with Him and in 
conformity to His will and character. To grow in the 
knowledge of Christ is to know more and more of Him and 
His word. 

Many persons seem entirely satisfied in making a profes- 
sion of religion and uniting with the church. They act as 
if the work were wholly done, whereas it is just begun. They 
seem content to remain mere babes in Christ. But duty 
commands us to advance, and safety depends upon going for- 
ward. Hence, the apostle Peter prefaces his exhortation to 
grow in grace with the caution: ''Beware lest ye also, being 
led away with the error of the wicked, fall from your own 
stedfastness." It is a matter of grave doubt, whether one 
can retain the favor of God for any length of time if he is 
making no progress. If such a thing can continue, it is a 
spiritual anomaly, that finds no parallel in the material world. 
The tree or plant that does not grow begins to decline and 
finally dies. The new-born babe that does not grow soon 
sickens and dies. Like all other forms of life, the Chris- 



76 The Christian Life Made Plain 

tian life produces growth, and its very essence lies in de- 
velopment. Now, there are certain conditions which must 
be compHed with, in order to grow in the grace and 
knowledge of Christ. Let us point them out. 

First of all, there must be Life. This is the foundation. 
The highest principle that can be imparted to matter is life, 
and without it there can be no growth. Inanimate objects 
do not grow. Houses, chairs, rocks, and all other things 
belonging to the mineral kingdom, are devoid of power to 
grow, for the reason that they are without the life principle. 
So it is with whatever has been alive once, but has lost the 
vital principle; it cannot grow unless it be quickened again. 
The germ must be alive in the seed, or it can never sprout 
and bring forth fruit. Along the roadside we behold an old 
tree, whose large trunk and limbs tell of the glory and 
strength which it once possessed, but now it is dead. Spring 
opens, but we see no sign of budding foliage nor growing 
fruit. After awhile we pass that way again, and note that, 
while other trees are dressed in luxuriant foliage, or loaded 
with luscious fruit, this tree remains the same barren, un- 
sightly object. It has received the sunshine, the dew and the 
rain, as the others received them, but all in vain ; there is 
no invigorating sap flowing through its branches. It is de^d, 
and no power in nature or art can awaken in it a thrill of 
life, and clothe it with foliage and fruit. 

So it is with the human soul; spiritual life must be im- 
parted to it, or else there can be no growth in the grace 
and knowledge of Christ. Hence, the Master so strenu- 
ously insists: "Ye must be born again." "Except ye be 
converted, and become as little children, ye shall not enter 



Conditions of Growth 77 

into the kingdom of heaven" (Matt. 18:3). This con- 
version cannot be emphasized too strongly, for it is funda- 
mental. We dare not teach a form of Christianity w^hich 
does not begin in regeneration, by which the Holy Spirit 
imparts new life to the soul, evoking that faith which leads 
the new-born soul to look up to God and cry, ''Abba, Father!" 
The reason why so many persons do not grow in grace is 
that they have not been truly converted, or else have lost the 
spiritual life which once they possessed. Like the dead tree, 
they cannot grow, because the principle of divine life is not 
in them. Settle, then, this question: Have I been truly con- 
verted ? Has the "old man" of sin been crucified, and has the 
"new man" of righteousness been formed in my heart — Christ 
in me, "the hope of glory"? Have I seen myself as a sinner, 
repented heartily, and cast myself upon the mercy of God in 
Christ? Have I been received into favor with God through 
faith in the atoning Christ? Be assured that this precedes 
every other condition, and that all else will fail without it. 

Another condition of growth is a healthful Atmosphere. 
In the autumn and winter, when the atmosphere is cold, trees 
and plants do not grow, their progress being arrested by frost 
and ice. Verdure and fragrance cannot continue in so chilly 
an atmosphere. So is it with a Christian; he cannot grow 
in grace in the midst of unwholesome surroundings. The 
Christian's atmosphere is the business he follows, the com- 
pany he keeps, the books and papers he reads, the amusements 
in which he indulges. Upon the nature of these his spiritual 
condition largely depends. If you place a fly or a frog under 
a receiver, and exhaust the oxygen from the air, the creature 
will gasp and cease to breathe. Now, just as oxygen is es- 



78 The Christian Life Made Plain 

sential to animal life, so is spirituality to soul life. Not 
more surely will animal life cease without oxygen than will 
spiritual life without a spiritual atmosphere. Let a Christian 
habitually live in the carnal, impure atmosphere created by 
worldly-minded companions, and by books, papers, pictures, 
songs and amusements of impure tendency, and his spiritual 
growth will inevitably decline until it ceases to exist. Let 
us ponder these solemn words of Holy Writ: "To be carnally 
minded is death." "If any man love the world, the love of 
the Father is not in him." 

Be careful, then, of the company you keep, the books and 
papers you read, and the amusements you indulge. The 
trashy literature that so many of our j^oung people are read- 
ing involves not only the wasting of many precious hours that 
might be far better emploj^ed, but the instiUing of deadly 
poison into their minds and hearts. A similar thing is true of 
many of the popular amusements of the age, such as card- 
playing and dancing, which serve to render those who prac- 
tice them frivolous and forgetful of God. It is necessary to 
spiritual growth that we shun not only that which is abso- 
lutely vicious, but also whatever is of questionable propriety. 
To grow steadily and constantly we must avoid every form 
of evil, and keep in close touch with Christ. Constant com- 
munion with Him will surround us with an atmosphere 
through which none of the many influences that threaten our 
purity and usefulness can penetrate. As the man at the bot- 
tom of the sea in a diving-bell is dry and breathes pure 
air from the heavens above, so we may be "hid with Christ 
in God" and escape the baleful influences of the wicked world 
about us. Let every one who would grow in grace and in 



Conditions of Growth 79 

the knowledge of Christ cultivate His fellowship and the 
society of good men and women, avoiding all that which is 
impure in the world around, and thus fulfill one of the 
most important conditions of spiritual growth and progress. 

A third condition of growth is Light. Take two plants, 
and expose one to the light while the other remains in dark- 
ness, and mark the result. With equal advantages in other 
respects, the one in the dark will grow pale and sickly and 
finally die, while the other will flourish with increasing 
strength and beauty. Light is essential also to animal health 
and growth. When hospitals and sanitariums are built in these 
days, provision is made for an ample supply of sunshine be- 
cause of its healing and strengthening influence. Likewise in 
the spiritual realm the Christian must have light, or else his 
growth cannot be steady and healthful. Jesus Christ de- 
clared Himself to be "the light of the world," and the apostle 
John says that this was "the true light, which lighteth every 
man that cometh into the w^orld" (John 1:8). He has 
given us His Spirit to enlighten our pathway, and has be- 
stowed upon us His Word, the entrance of which giveth 
Hght. If we dwell in God through Christ, the Spirit and 
the Word will teach us wisdom, comfort our hearts, and 
will open the eyes of our souls to behold w^ondrous things 
out of His law. 

It is necessary, then, to remove everything that obstructs 
this divine light, and to do all we can to promote its shining. 
The apostle Paul wrote to Timothy: "Every scripture in- 
spired of God is also profitable for teaching, for reproof, for 
correction, for instruction which is in righteousness; that the 
man of God may be complete, furnished completely unto 



80 The Christian Life Made Plain 

every good work" (2 Tim. 3 :16, 17, A. R. V.). A thought- 
ful writer has said: ''There is a sacred light in the word; 
but there is a covering and veil on the eyes of men, so that 
they cannot behold it right. The removal of this veil is 
the peculiar work of the Holy Spirit." But the sword of 
the Spirit is the Word of God, and the daily, careful, 
prayerful reading and searching of the Scriptures will as- 
suredly result in a growing, thrifty Christian life. How 
true are the words of the Psalmist: "Thy word is a lamp unto 
my feet, and a Hght unto my path" (Psa. 119:105). We 
cannot esteem too highly the word of God, the great manual 
of truth and knowledge, the source of light, showing the way 
to glory, honor and immortality. We should meditate in 
it day and night, and delight in it; for "the law of the 
Lord is perfect, converting the soul; the testimony of the 
Lord is sure, making wise the simple; the statutes of the 
Lord are right, rejoicing the heart; the commandment of the 
Lord is pure, enlightening the eyes; the fear of the Lord is 
clean, enduring for ever; the judgments of the Lord are true 
and righteous altogether. More to be desired are they than 
gold, yea, than much fine gold; sweeter also than honey and 
the honeycomb. Moreover by them is thy servant warned ; 
and in keeping of them there is great reward" (Psa. 19 :7-l 1 ) . 
As Christ is the Light of the world, trust in Him, and bask 
in the rays of His holy example and teaching. Draw your 
meditations from the divine word, and you will dwell in a 
circle of light and warmth congenial to your growth in 
grace. This holy light will irradiate the pathway of life, 
illuminate the darkness of the grave, and lead you at last 
to the city that hath no need of the sun nor of the moon 



Co7id'itions of Growth 81 

to shine in it, for ''the glory of God doth lighten it, and 
the Lamb is the light thereof." 

Still another condition of growth is Exercise, or culti- 
vation. One may have life, his atmosphere or environment 
may be favorable, and light may be abundant, but if exer- 
cise is neglected he will be deficient in growth. Talents are 
not to be buried, but diligently used. The servant to whom 
one pound was committed did not waste his master's money, 
yet he hid it away without improvement. The result was 
that it was taken from him, and his lord denounced him as 
a ''wicked and slothful servant." Illustrations in the natural 
world are abundant. Note the contrast between cultivated 
fields and those that are uncultivated; where hoe and plow 
have been used the plants are thrifty and the grain full 
and healthy, but where cultivation has been neglected the 
weeds are abundant and the plants yellow, sickly and ready 
to perish. See the difference between the diligent student 
and his fellow who is careless and indolent; the one wins 
honors, while the other reaps failure. Observe how the 
human body develops muscle and strength by exercise, while 
lack of exercise entails weakness and ill-health. A similar 
contrast prevails in the spiritual world; proper exercise is 
essential to health and growth, while spiritual inactivity is 
sure to bring weakness and disease of soul. 

The exercise essential to spiritual growth includes such 
things as these: prayer in private, in the family circle, in 
social worship ; self-examination, meditation ; devout study 
of the Scriptures; reading of other good and wholesome 
books ; fasting or abstinence ; doing good to the souls and 
bodies of men in every available way; attending upon the 



82 The Christian Life Made Plain 

ordinances of God's house, such as public worship, the min- 
istry of the word, and the Supper of the Lord. Several of 
these forms of exercise have been discussed in previous chap- 
ters, and it is now in order to lay special emphasis upon the 
necessity and benefits of prayer, especially secret prayer, and 
of earnest work, in the development of the Christian life. 

The importance of prayer cannot be overstated. It is 
God's own appointed method and is universal in its applica- 
tion. It recognizes our weakness and appeals to the right 
source for strength. He who would grow and become strong 
must dwell much in the closet of secret devotion, for this 
is his chiefest, dearest sanctuary. Private prayer is the 
secret of power with God. Says the Psalmist: "He that 
dwelleth in the secret place of the Most High, shall abide 
under the shadow of the Almighty" (Psa. 91:1). And 
Jesus told His disciples: "When thou pray est, enter into 
thine inner chamber, and having shut thy door, pray to 
thy Father who is in secret, and thy Father who seeth in 
secret shall recompense thee" (Matt. 6.6, Am. Rev. Ver.). 
The Bible abounds with illustrations of the power and 
efficacy of prayer. Some writer makes this graphic collection 
of prayers answered: "Abraham's servant prays, and Re- 
bekah appears; Jacob prays, and the angel is conquered; he 
prays again, and Esau's revenge is changed to fraternal love; 
Joseph prays, and he is delivered from the prison of Egypt; 
Moses prays, and Amelek is discomfited while Israel 
triumphs; Joshua prays, the sun stands still and victory is 
gained; Hannah prays, and the prophet Samuel is born; 
David prays, and Ahithophel goes out and hangs himself; 
Asa prays, and Israel gains a glorious victory; Jehoshaphat 



Conditions of Growth 83 

prays, and God turns away his anger and smiles; Elijah 
prays, and the little cloud appears and rain descends upon 
the earth ; Elisha prays, and the waters of the Jordan are 
divided ; he prays again, and a child is restored to life ; Isaiah 
prays, and one hundred and eighty-four thousand Assyrians 
are dead; Hezekiah prays, and the sun dial is turned back 
and his life is prolonged; Mordecai prays, and Haman is 
hanged and Israel is free; Nehemiah prays, and the king's 
heart is softened ; Ezra prays, and the walls of Jersusalem 
begin to rise ; the publican prays, and goes down to his house 
justified; the Church prays, and the Holy Ghost is poured 
out; it prays again, and Peter is delivered by an angel; Saul 
prays, and Ananias is sent to open his eyes; Cornelius prays, 
and Peter is directed to his house to instruct him concerning 
the kingdom of Christ. Paul and Silas pray, and the prison 
shakes, the doors fly open, and every man's bands are loosed." 
To these examples let me add that of Christ, who in the days 
of His flesh spent whole nights in secret prayer. Surely 
here are strong inducements to the practice of secret prayer. 

Let no one plead lack of time or convenient place. Jesus 
had Olivet, Gethsemane, and other quiet spots to which he 
retired for communion with His Father. So may we find a 
secluded spot beneath some shady tree, in some quiet valley, 
on some hill, or in some "inner chamber." Let me here 
record an incident in my own experience, which occurred 
during the Civil War, just after the seven days' fight around 
Richmond. One bright Sabbath morning after the duties 
of the camp were over, feeling unusually calm, I looked 
around for a secluded spot to which I might go and hft 
up my heart in grateful homage and praise to God. Just 



84 The Christian Life Made Plain 

across the railroad from me there was a wooded hill and 
toward this I made my way, conversing with my Maker as 
I went. I remember well how the tears of penitence and 
gratitude trickled down my cheeks as I ascended the winding 
pathway up the hill. But when I reached the top and entered 
the opening beyond, a horrid sight arrested my vision. I 
seemed to be in the graveyard of the world. Startled and 
appalled I viewed the city of the dead. Here was a half- 
filled grave; over there an uncovered and shattered coffin. 
Here by hundreds lay the unburied dead. At first I saw 
no living man, but soon here came the ambulance freighted 
with the cargo of death. No careful pall-bearers conveyed 
the dead soldier to his grave. The driver slided out his 
freight on a board, and then hurried off for another load. 
The soldiers were dying so fast from wounds and disease 
that it was impossible to bury them. The place I viewed 
was Oakwood cemetery, where sixteen thousand Confederate 
soldiers found their last earthly home. I did not tarry long 
on the spot, and returning I thought that this might soon be 
my condition — that my body might soon be stretched upon 
the field of battle as food for vultures and worms. But I 
resolved to do my duty, let come whatever the future might 
bring. Now, to what shall I attribute my calmness, self- 
possession and courage in that trying hour? Not to any 
innate power of my own; no, far from it. I ascribe it to 
the God in whom I trusted and upon whom I had been call- 
ing in secret prayer. And to this day I love to repair to 
the forest and talk with my Lord alone. I love to feel the 
tears of penitence and gratitude moistening my cheeks as 
I commune with Him in the silent hours of the night. I 



Conditiofis of Growth 85 

love at early morn to offer the sacrifice of praise and thanks- 
giving, and to plead the precious promises of His word, and 
as I mourn over my sinfulness and unworthiness to think 
of Him as saying: "Come unto me, all ye that labor and are 
heavy laden, and I vv^ill give you rest," and "Him that 
cometh unto me I will in no wise cast out." At evening 
time, as the gifted poetess wrote: 

"I love to steal awhile away 
From every cumbering care, 
And spend the hours of setting day 
In humble, grateful prayer." 

Such communion with God is a sweet repast to the soul, a 
feast that the world knows not of. He who neglects the 
secret place of prayer denies himself of a precious privilege 
and impoverishes his soul. Some one has pithily said: 
"Praying will make you leave off sinning, or sinning will 
make you leave off praying." It may be truly said: "No 
prayer, no Christian ; little prayer, little Christian ; much 
prayer, mighty Christian." As not to pray at all argues no 
religion at all, so to pray but seldom indicates a low state 
of piety. 

To the neglect of secret prayer may be attributed much 
of the coldness, lukewarmness and backsliding in the church. 
I appeal to the experience of church members: As long 
as you prayed faithfully and diligently, did you not enjoy 
religion? If the enemy of your soul triumphed over you 
at any time, had you not previously neglected the secret place 
of devotion? This has been my experience. From the 
neglect of prayer the soul becomes dwarfed, the spirit dull, 



86 The Christian Life Made Plain 

duty an irksome task, the Sabbath the most lonesome of all 
the days, the society of Christians shunned, the prayer-meet- 
ing avoided, the Bible the driest of all books, all sermons 
poor and uninteresting, the church forsaken — in fine, every- 
thing about religion becomes cold as an iceberg and lifeless 
as a stone. 

On the other hand, prayer in secret puts interest into 
religion and promotes happiness and progress in the Christian 
life. As we pray the heart becomes mellow like the fallowed 
earth, ready to receive the seeds of truth ; the feelings become 
tender and the will submissive to the will of God; the soul 
is unburdened, and like a swift-winged bird soars in devout 
contemplation beyond earthly things to enjoy the anticipated 
glories of heaven. Prayer helps to dispel fear and doubt, 
cures loneliness and melancholy, supplies an antidote for dis- 
content and the spirit of complaint. It is a light in the 
midst of darkness, and it calms the soul in the midst of storm. 
It is also a sure index of sincerity. Once while passing 
through a forest, my attention was arrested by sighs and 
groans, and as I listened and looked I presently discovered 
a man upon his knees with his face in the dust. As I passed 
along without disturbing him, I thought that this man must 
be sincerely in earnest, hungering and thirsting after righte- 
ousness. I could think of no other motive to prompt him 
in assuming that posture, but to confess his sins, receive 
pardon and salvation, and praise God for His goodness. So 
it is natural to conclude that those who habitually engage in 
secret prayer can have no other end to subserve than the 
glory of God and the salvation of their own souls and those 
of others. One may attend church and pray fluently before 



Conditions of Growth 87 

the public, and yet be a hypocrite at heart; he may pray at 
the family altar for the sake of appearance, or merely to set 
an example. But the man who goes into the secret place of 
prayer away from the eyes of the world, away from his 
nearest friends, and there communes with God, gives token 
that he is sincere and in earnest. Oh, for the holy habit of 
secret prayer in the lives of all who profess to be God's 
children! By this means the Church would be clothed with 
invincible power, and prosperity would abide in all her 
palaces. 

But prayer alone is not enough; work must be combined 
with it. We must use and improve all our talents. Not 
only did the prayers of the centurion Cornelius come for 
a memorial before God, but his alms presented themselves 
also in the divine presence. Paying and praying go together. 
Our time must be actively employed in doing and getting 
good. Idleness is the foe of progress in any department of 
life, and especially in the Christian life. Says a wise observer 
of old: "I went by the field of the slothful, and by the 
vineyard of the man void of understanding; and, lo, it was 
all grown over with thorns, and nettles had covered the face 
thereof, and the stone wall thereof was broken down. Then 
I saw and considered it well; I looked upon it, and received 
instruction. Yet a httle sleep, a httle slumber, a little folding 
of the hands to sleep: so shall thy poverty come as one that 
travelleth; and thy want as an armed man" (Prov. 24:30- 
34). What brings more poverty and want than even war 
entails? Idleness brings poverty of purse, poverty of mind, 
poverty of soul. When God made man He "put him into 
the garden of Eden to dress it and to keep it." And after 



88 The Christian Life Made Plain 

his expulsion from Eden on account of sin, this was the 
divine decree: '*In the sweat of thy face shalt thou eat 
bread, till thou return unto the ground." In one of our 
Lord's parables, he represents a certain man as commanding 
his two sons: *'Go work today in my vineyard," and this is 
what our Father in heaven says to each of His children. In 
another parable a householder is told of, who kept going to 
the market-place for laborers to work in his vineyard, and 
asking the question of the unemployed: "Why stand ye all 
the day idle?" This also is a question from God to the 
idlers of today. Paul exhorts his brethren in Rome to be 
"not slothful in business," but to be "fervent in spirit, serving 
the Lord, . . distributing to the necessity of saints, given 
to hospitality" (Rom. 12:11, 13). Not only does diligent 
work in the vineyard of the Lord bring blessings to those 
in whose behalf we labor, but it exercises a strong influence 
over the worker's own character and life. As exercise 
develops bodily strength and promotes efficiency, so spiritual 
exercise in working the works of God whets the soul's 
appetite, creates a hunger and thirst after righteousness, and 
fits mind and heart for still better work. 

It is vain to expect to grow in grace without using the 
requisite means. The laws of cause and effect are just as 
sure and strong in the spiritual as in the material world. 
When good seed are planted, and climate and atmosphere 
suit, if the plants are well watered and cultivated there will 
be a rich yield of fruit. And so from the tiny seed planted 
in the soul at the time of conversion, if the weeds are kept 
down, the sunshine and the rains come, and proper cultiva- 
tion is bestowed, there will grow up a happy, useful Christian, 



Conditions of Growth 89 

bearing the fruits of the Spirit to the Master's glory. Such 
was the experience of Paul the apostle, his spiritual life 
developing from the time of his conversion at Damascus until 
the very last years of his checkered career, when in prison at 
Rome he summed up his past, his present and his future in 
the declaration: "I am now ready to be offered, and the time 
of my departure is at hand. I have fought a good fight, I 
have finished my course, I have kept the faith. Henceforth 
there is laid up for me a crown of righteousness, which the 
Lord, the righteous judge, shall give me at that day; and 
not to me only, but unto all them also that love his appear- 
ing" (2 Tim. 4:6-8). 

If we would join with the great apostle in this rich review 
of the past and this rapturous expectation of future glory, 
we must live for it, pray for it, work for it, making sure 
progress every day in holiness. God tells us to go forward, 
doing His will and performing our appointed work. Faith 
without works is as dead to-day as it was in the days of the 
apostles. In the final Day the divine procedure will be 
after this manner: ''When the Son of man shall come in 
his glory, and all the holy angels with him, then shall he 
sit upon the throne of his glory; and before him shall be 
gathered all nations; and he shall separate them one from 
another, as a shepherd divideth his sheep from the goats; 
and he shall set the sheep on his right hand, but the goats 
on the left. Then shall the King say unto them on his 
right hand, Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of the world: 
for I was an hungred, and ye gave me meat; I was thirsty, 
and ye gave me drink; I was a stranger, and ye took me 



90 The Christian Life Made Plain 

In ; naked, and ye clothed me ; I was sick, and ye visited me ; 
I was in prison, and ye came unto me. Then shall the 
righteous answer him, saying. Lord, when saw we thee an 
hungred, and fed thee? or thirsty, and gave thee drink? 
When saw we thee a stranger, and took thee in? or naked, 
and clothed thee? Or when saw we thee sick, or in prison, 
and came unto thee? And the King shall answer and say 
unto them, Verily I say unto you, Inasmuch as ye have done 
it unto one of the least of these my brethren, ye have done 
it unto me. Then shall he say also unto them on the left 
hand. Depart from me, ye cursed, into everlasting fire, 
prepared for the devil and his angels: for I was an hungred, 
and ye gave me no meat; I was thirsty, and ye gave me no 
drink; I was a stranger, and ye took me not in; naked, and 
ye clothed me not; sick, and in prison, and ye visited me 
not. Then shall they also answer him, saying. Lord, when 
saw we thee an hungred, or athirst, or a stranger, or naked, 
or sick, or in prison, and did not minister unto thee? Then 
shall he answer them, saying, Verily I say unto you. Inasmuch 
as ye did it not to one of the least of these, ye did it not 
to me. And these shall go away into everlasting punishment ; 
but the righteous into life eternal" ( Matt. 25:31-46). 

In view of these solemn words of our Lord, let us con- 
sider well whether the germ of spiritual life has been im- 
parted to us. If we find it in our hearts, let us so deal with 
it that it may develop and grow to its full fruition in the 
life to come. Let not the precious germ perish in the 
darkness of spiritual sloth, nor suffocate amid worldly in- 
fluences and companions. Let the genial light of heaven 
beam upon it and nourish the tender plant. Let it increase 



Conditions of Growth 91 

in size and strength, in verdure and beauty. Pray for light 
to see your spiritual condition, and grace to live up to the 
light you already have. Ponder the Holy Scriptures prayer- 
fully, turn away from all that might hinder your progress, 
be faithful in little things as well as in those that are great. 
Be not weary in well doing, learn to labor and to wait, 
and copious showers of divine grace will surely descend 
upon you. And after the toil and the waiting, you shall 
be ushered into the world of glory, and shine forever in 
the kingdom of your Lord. Oh, that I might be instrumental 
in placing in your heart at least one seed of truth, that 
would spring up into everlasting life and bring forth much 
fruit to the glory of God! Remember that in the spiritual 
world as in the natural world it is true that ''he which 
soweth sparingly shall reap also sparingly; and he which 
soweth bountifully shall reap also bountifully." And let 
it never be forgotten that, as Paul declares: ''Whatsoever 
a man soweth, that shall he also reap: for he that soweth 
to his flesh shall of the flesh reap corruption; but he that 
soweth to the Spirit shall of the Spirit reap life everlasting" 
(Gal. 6:7, 8). May the Holy Spirit apply His word 
to every heart! 



CHAPTER IX. 

Sanctification, or Maturity in Grace 

This is the will of God, even your sanctification. — 
1 Thess.4:3. 

THOSE who go on growing In grace, using the requi- 
site means according to the word of God, trusting, 
loving, praying, working in the name of Christ, 
will surely attain at some period of their progress a sublime 
state of maturity in the Christian life. Some call this sancti- 
fication, some prefer the term holiness, while others speak 
of purity or perfection; the particular terms employed are 
not essential. But the maturity here spoken of is not that 
which limits progress, for the child of God must go on 
increasing, abounding more and more in good works, and 
adding one degree of gracious attainment to another even 
till the latest hour of hfe. 

With regard to the question as to whether this advanced 
experience is an Instantaneous attainment, or a gradual work 
of divine grace, I see no reason why there should be any 
dissension among the children of God. In a sense both 
views are true. It Is instantaneous so far as God is con- 
cerned, for In the very moment that we comply with the 
conditions the work is accomplished. But we are slow to 
comprehend and to take full advantage of our privileges. 
For this cause time is an element and the work becomes 
gradual. The vital thing is to get the blessing, however it 



Sanctification, or Maturity in Grace 93 

may come. "Forgetting those things which are behind, and 
reaching forth unto those things which are before," like 
the great apostle we must "press toward the mark for the 
prize of the high calling of God in Christ Jesus" (Philip- 
pians 3 : 13, 14). 

What, then, is a mature Christian life? Adopting Scrip- 
ture phraseology, I reply: It is perfect peace, perfect trust, 
perfect love, perfect patience. "Thou wilt keep him in per- 
fect peace, whose mind is stayed on thee; because he trusteth 
in thee. Trust ye in the Lord forever; for in the Lord 
Jehovah is everlasting strength" (Isa. 26:3, 4). "The 
Lord will perfect that which concerneth me." "Mark the 
perfect man, and behold the upright; for the end of that 
man is peace" (Psa. 37:37). "Perfect love casteth out 
fear" (1 John 4: 18). "Let patience have her perfect work, 
that ye may be perfect and entire, wanting nothing" (James 
1:4). "The fruit of the Spirit is love, joy, peace, long- 
suffering, gentleness, goodness, faith, meekness, temperance; 
against such there is no law. And they that are Christ's 
have crucified the flesh wnth the affections and lusts" (Gal. 
5:22-24). "Giving all diligence, add to your faith virtue; 
and to virtue knowledge; and to knowledge temperance; and 
to temperance patience ; and to patience godliness ; and to 
godliness brotherly kindness; and to brotherly kindness 
chanty. For if these things be in you, and abound, they 
make you that ye shall neither be barren nor unfruitful in 
the knowledge of our Lord Jesus Christ" (2 Pet. 1 : 5-8). 

When the elements pointed out in the foregoing Scriptures 
combine in one's life there can be no mistake as to the 
maturity of his Christian character. The Christ life is in 



94 The Christian Life Made Plain 

him. He is abiding in Christ, and Christ is dwelling in 
him, ''the hope of glory." He is fulfilling the conditions 
laid down in the opening sentences of the Sermon on the 
Mount, and reaping the glorious fruits of that Mountain of 
Beatitudes. He is enjoying "the fulness of the blessing of 
the gospel of Christ." He is obeying the command to love 
God with all the heart, soul, mind and strength, and his 
neighbor as himself. He is trusting, and his Lord is doing 
the keeping, giving him grace, strength, peace and joy. The 
Master whom he loves and trusts is working in him for 
purity, for growth, making him strong in the Lord and in 
the power of His might. 

Is such a state of grace possible? If not, what is the mean- 
ing of these commands and exhortations, these promises and 
prayers, these expressions of the will of God? Listen to 
these words from the Old Testament: "Thou shalt be 
perfect with the Lord thy God." "Thou shalt love the 
Lord thy God with all thine heart, and with all thy soul, 
and with all thy might." "Ye shall therefore sanctify your- 
selves, and ye shall be holy; for I am holy" (Lev. 11:44). 
Now hear the words of Christ to His disciples: "Be ye 
therefore perfect, even as your Father which is in heaven 
is perfect" (Matt. 5:48). And Paul echoes this command 
of his Master when he exhorts the Corinthian Christians to 
"be perfect." 

This maturity is expressed as the will of God. "Thy will 
be done in earth, as it is in heaven," we are taught to pray 
by Christ Himself. And Paul says to the Romans: "I 
beseech you therefore, brethren, by the mercies of God, 
that ye present your bodies a living sacrifice, holy, acceptable 



Sanctificatiorij or Maturity in Grace 95 

unto God, which is your reasonable service. And be not 
conformed to this world ; but be ye transformed by the 
renewing of your mind, that ye may prove what is that 
good, and acceptable, and perfect will of God" (Rom. 12: 1, 
2). ''Rejoice evermore. Pray without ceasing. In every 
thing give thanks; for this is the will of God in Christ 
Jesus concerning you" (1 Thess. 5:16-18). "This is the 
will of God, even your sanctification." 

This great spiritual blessing is definitely promised in the 
Scriptures. ''The Lord thy God will circumcise thine heart, 
and the heart of thy seed, to love the Lord thy God with all 
thine heart, and with all thy soul, that thou mayest live" 
(Deut. 30:6). "Then will I sprinkle clean water upon 
you, and ye shall be clean; from all your filthiness, and 
from all your idols, will I cleanse you. A new heart also 
will I give you, and a new spirit will I put within you; 
and I will take away the stony heart out of your flesh, and 
I will give you a heart of flesh" (Ezek. 36: 25, 26). "The 
blood of Jesus Christ his Son cleanseth us from all sin. . . 
If we confess our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness" (1 John 
1:7,9). 

This blessing is prayed for in the Bible. David prayed: 
"Create in me a clean heart, O God ; and renew a right 
spirit within me" (Psa. 51:10). Christ prayed for His 
disciples: "Sanctify them through thy truth. . . Neither 
pray I for these alone, but for them also which shall believe 
on me through their word; that they all may be one; as 
thou. Father, art in me, and I in thee, that they also may 
be one in us . . that they may be one, even as we are one ; I 



96 The Christian Life Made Plain 

in them, and thou in me, that they may be made perfect 
in one" (John 17:17, 20-23). Likewise Paul prays in 
behalf of the Christians at Thessalonica : "The very God 
of peace sanctify you wholly; and I pray God your whole 
spirit and soul and body be preserved blameless unto the 
coming of our Lord Jesus Christ" (1 Thess. 5: 23). In this 
Pauline prayer the terms used call for sanctification "in every 
part, and every part perfectly." 

There are also numerous exhortations in the Scriptures 
to seek this maturity of character. To the Philippians Paul 
says: "Let this mind be in you, which was also in Christ 
Jesus" (Phil. 2:5). "Forgetting those things which are 
behind, and reaching forth unto those things which are 
before, I press toward the mark for the prize of the high 
calling of God in Christ Jesus. Let us therefore, as many 
as be perfect, be thus minded" (Phil. 3:13-15). To the 
Roman church he writes: "I beseech you therefore, brethren, 
by the mercies of God, that ye present your bodies a living 
sacrifice, holy, acceptable unto God, which is your reason- 
able service. And be not conformed to this world; but be 
ye transformed by the renewing of your mind, that ye may 
prove what is that good, and acceptable, and perfect will of 
God" (Rom. 12: 1, 2). The apostle Peter also advises those 
to whom he writes: "As obedient children, not fashioning 
5^ourselves according to the former lusts in your ignorance; 
but as he which hath called you is holy, so be ye holy in all 
manner of conversation; because it is written. Be ye holy, 
for I am holy" (1 Pet. 1:14-16). A most significant 
utterance is that of Paul to the Corinthians: "Having 
therefore these promises, dearly beloved, let us cleanse our- 



Sanctification, or Maturity m Grace 97 

selves from all filthiness of the flesh and spirit, perfecting 
holiness in the fear of God" (2 Cor. 7:1). In similar vein 
says the author of the Epistle to the Hebrews: "Therefore 
leaving the principles (rudiments) of the doctrine of Christ, 
let us go on unto perfection" (Heb. 6:1). 

Now, would God give commands which it is impossible to 
obey? Would he make promises and express His will in 
terms which He would not fulfill? Would the Saviour and 
His apostles pray for and exhort us to seek after that which 
could not be attained? Is it not one of the principal objects 
of the gospel ministry to lead the people on to perfection? 
Surely, if the primary object is to call sinners to repentance, 
the second is to call the righteous unto holiness. Accordingly 
the apostle Paul told the Ephesians: ''For this cause I bow 
my knees unto the Father of our Lord Jesus Christ, of whom 
the whole family in heaven and earth is named, that he 
would grant you, according to the riches of his glory, to be 
strengthened with might by his Spirit in the inner man ; that 
Christ may dwell in your hearts by faith; that ye, being 
rooted and grounded in love, may be able to comprehend with 
all saints what is the breadth, and length, and depth, and 
height ; and to know the love of Christ, which passeth knowl- 
edge, that ye might be filled with all the fulness of God" 
(Eph. 3:14-19). And speaking of Christ, the ascended 
Head of the Church, he says: ''He gave some to be apostles; 
and some, prophets; and some, evangelists; and some, pastors 
and teachers ; for the perfecting of the saints, for the work 
of the ministry, for the edifying of the body of Christ: till 
we all come in the unity of the faith, and of the knowledge 



98 The Christian Life Made Plain 

of the Son of God, unto a perfect man, unto the measure 
of the stature of the fulness of Christ" (Eph. 4: 11-13). 

But some one will ask: What do you mean by sanctifica- 
tion, or Christian perfection? Plainly stated, this is meant: 
It is to be separated from all sin, to be liberated from the 
bondage of iniquity, to be cleansed from all filthiness of the 
flesh and spirit. It is a state of grace in which one does not 
voluntarily commit sin, but loves God with all his heart and 
his neighbor as himself. It is to be pure, holy, to have that 
mind which was in Christ, to have all the graces of the Spirit 
shining in the life. It is to be so consecrated to God and 
mature in His service that, being filled with the Spirit, sin 
as a habit is expelled from his life. 

However, the inquirer may ask: What does the apostle 
mean by saying: *'If we say that we have no sin, we deceive 
ourselves, and the truth is not in us"? This is explained in 
a succeeding verse: "If we say that we have not sinned, we 
make him a Har, and his word is not in us" (1 John 1 : 8, IQ). 
But is it not expressly stated: ''There is no man that sinneth 
not"? Yes, it is contained in Solomon's prayer, and it may 
be interpreted by quoting the words of Paul: "All have 
sinned, and come short of the glory of God" (Rom. 3: 23). 
We are not compelled to live in sin, nor must we continue 
in sin that grace may abound. "Whosoever is born of God 
doth not commit sin ;" that is, does not make sin his habit, as 
the form of the verb indicates (1 John 3:9). And the 
gracious promise is: "If we confess our sins, he is faithful 
and just to forgive us our sins, and to cleanse us from all 
unrighteousness" (1 John 1:9). 



S an ctifi cation, or Maturity in Grace 99 

There is a close relationship between justification, or 
regeneration, and sanctification, but they are not precisely 
the same. Sanctification is a high degree in justification. 
When one is justified and regenerated all sin has been 
removed for the time being; but there is not that strong, 
persevering and preserving faith, and that fulness of abiding 
love, that characterizes the sanctified soul. In justification 
there may be occasional sinning and repenting, but sinning 
is out of order in the sanctified man. Sanctification is begun 
in justification, and it is possible that one may leap into that 
sublime state at the time of conversion; but usually it is a 
gradual work, which may be expressed in the words of an 
apostle: ''Building up yourselves on your most holy faith" 
(Jude20). 

But nothing that has been said is intended to mean absolute 
perfection, or such a degree of grace that nothing higher can 
be attained. Such perfection belongs to God alone. There- 
fore a "perfect" Christian can grow in grace. He is better 
fitted than others to grow, just as a healthy child grows 
faster than a sick one. Plants grow more rapidly after 
the soil has been loosened and the weeds and grass have been 
removed. So with the perfect Christian, there is nothing 
to retard his growth. To ask how one already perfect can 
become more perfect, is merely to juggle with words. The 
perfection here advocated is one of kind and not of degree, 
a thing of quality and not of quantity. Perfection in kind 
or quahty does not exclude an increase in degree or quantity ; 
as, for example, a drop of water may be increased in quantity 
while the quality remains the same. The drop may be as 
pure as the fountain from which it is taken. Increase of 



100 The Christian Life Made Plain 

capacity calls for a corresponding increase in the quantity 
of that which is intended to fill it. 

Nor does the word "perfection" as here used require that 
one shall be perfect in knowledge, free from ignorance, error, 
mistakes, or temptation. To these infirmities we shall all 
be exposed as long as we dwell in the flesh. But these are 
not sin in the Scriptural use of the word, which is the volun- 
tary transgression of a known law. Rather are they infirm- 
ities, imperfections for which we are not accountable unless 
we are wilfully ignorant. As John Wesley says : "How can 
a liableness to mistake consist with perfect love? Is not a 
person who is perfected in love every moment under its in- 
fluence? And can any mistake flow from pure love? I 
answer: Many mistakes may consist with pure love. Some 
may accidentally flow from it; I mean love itself may incline 
us to mistake. The pure love of our neighbor, springing 
from the love of God, thinketh no evil, believeth and 
hopeth all things. Now this very temper, ready to hope 
and believe the best of all men, may occasion our thinking 
some men better than they really are. Here then is a 
manifest mistake, accidentally flowing from pure love." 

Another caution may be necessary. To use again Mr. 
Wesley's language: "While we must guard in the explana- 
tion of this doctrine against setting Christian perfection too 
high, we must also beware lest we set it too low. How 
shall we avoid these extremes? By keeping to the Bible and 
setting it just as high as the Scripture does. It is nothing 
higher and nothing lower than this: the pure love of God 
and man; the loving God with all our heart and soul. It 
is love governing the heart and running through all our 



SanctificatioTij or Maturity in Grace 103 

venture to reply that I do not belong to the ranks of those 
who exhort others to go forward, while they themselves 
tarry behind. By the grace of God I am in hot pursuit 
after this high attainment in the Christian life. I am 
hungering and thirsting after it, and if I have not attained 
it, or do not attain it in this world, I am resolved to die 
trying. Let us here and now make a solemn covenant, dear 
reader, to tarry no longer over the rudiments of the doctrine 
of Christ, but to ''go on unto perfection." And let our 
fervent prayer be this: 

"Come, Saviour, Jesus, from above! 
Assist me with Thy heavenly grace; 
Empty my heart of earthly love, 
And for Thyself prepare the place. 

"O let Thy sacred presence fill, 

And set my longing spirit free! 
Which pants to have no other will, 
But day and night to feast on Thee. 

"While in this region here below, 
No other good will I pursue; 
I'll bid this world of noise and show. 
With all its glittering snares, adieu! 

"That path with humble speed I'll seek. 
In which my Saviour's footsteps shine ; 
Nor will I hear, nor will I speak, 
Of any other love but Thine. 

"Henceforth may no profane delight 
Divide this consecrated soul ; 
Possess it, Thou who hast the right. 
As Lord and Master of the whole." 



CHAPTER X. 

The Christianas History in Brief 

But now being made free from sin^ and become 
servants to Godj ye have your fruit unto holiness, 
and the end everlasting life. — Romans 6: 22. 

PAUL'S inspired words at the head of this chapter seem 
to me to give the Christian's history in short compass. 
That history may be fitly divided into four sections, 
corresponding to the four parts of the apostle's declaration. 

The first thing to be noted is freedom from sin, according 
to the words of Paul: "Being made free from sin." This 
is essential to Christian character and life, and every sincere 
seeker of religion is aspiring to it. Realizing the bondage 
of sin, he longs and cries out for deliverance. Men of the 
world profess to set great value upon freedom. It is eagerly 
sought after in both individual and national affairs. Infringe 
upon the liberties of a people, and you arouse all the ire of 
which their natures are susceptible. With many the love of 
liberty becomes an absorbing passion. Patrick Henry was 
never more thrillingly eloquent than when he appealed to 
love of liberty in the immortal words: "Give me liberty, or 
give me death." Not a few men have dared to die for it. 
It has been the remote, if not the proximate, cause of every 
war that has deluged the earth with blood from the beginning 
until now. Literature and art have vied with each other in 
extolling it. Monuments of marble or bronze in many cities 



The Christian s History in Brief 105 

and on many battlefields are intended to perpetuate the 
memory of heroes who shed their blood in the cause of free- 
dom. The inscription "Sic semper tyrannis'' on the shield of 
Virginia is a magnificent tribute to liberty. 

In order to fully appreciate freedom one must have been 
deprived of it. Behold how tenaciously those who were 
once slaves cling to liberty! Freedom with poverty and 
rags is preferable to slavery with abundance of food and 
clothing and nothing to arouse anxious care. But how 
unworthy is earthly freedom to be compared with that 
spiritual freedom of which the apostle speaks! Man may 
deprive his fellow-man of his Hberty, and force him to obey 
under the lash or at the point of the bayonet. He may 
manacle his prisoner hand and foot and immure him in a 
dungeon where midday and midnight are alike. But, thank 
God! his power extends no further. The mind and soul 
are beyond his control. But, alas! there is a cruel foe who 
can do what man cannot. Sin, the remorseless tyrant, 
enslaves body, mind and soul both in this world and in the 
world to come. It drowns the reason, deadens the feelings, 
dethrones the will, enervates the mind, enfeebles the body, 
and ultimately destroys both soul and body in hell. See 
the depth of degradation into which the drunkard is plunged. 
With body, mind and soul going to wreck, he rushes on 
his mad, destructive course, apparently oblivious of his 
peril. This is but a specimen of sin's enslaving power. If 
we have received the blessed boon of dehverance from the 
slavery of sin, let us learn to appreciate it, and resolve by 
the grace of God never again to be enslaved. Let us cling 
to it with a tenacity that neither life nor death can overcome. 



106 The Christian Life Made Plain 

If we esteem so highly our civil freedom, let us value our 
spiritual liberty as a thing beyond all price. 

But let us ask, What is freedom from sin? It includes 
the pardon of all past sin, a sense of God's favor and accep- 
tance, deliverance from the dominion of Satan, redemption 
from the curse of the law, and security against "the wrath 
to come." But this is not all. It is to have power to resist 
and overcome temptation to commit sin. It is to have heart, 
mind, soul and body so subdued by the grace of God and so 
controlled by the indwelling Spirit, that Satan has no power 
to lead astray, and the world no enticement strong enough 
to allure the soul from the side of its Master and Saviour. 
Such is this blessed freedom. In view of this who would not 
be a Christian freeman? Yet, alas! how many, blinded by 
the god of this world, would make freedom to consist in 
licentiousness and self-gratification, worldly emolument and 
enjoyment, and so finally reap as their reward for serving the 
world, the flesh and the devil a bondage and a misery from 
which there is no escape. 

"Being made free," says the apostle. Who is it that frees 
us from sin? No power of our own has done the work; 
not our energy, or prayers, or faith, or works of righteous- 
ness, for there is no power in us. The might that sets us free 
is the unmerited gift of God through Jesus Christ our Lord. 
"Not by works of righteousness which we have done, but 
according to his mercy he saved us, by the washing of re- 
generation, and renewing of the Holy Ghost ; which he shed 
on us abundantly through Jesus Christ our Saviour; that 
being justified by his grace, we should be made heirs accord- 
ing to the hope of eternal life" (Titus 3:5-7). It is the 



The Christian s History in Brief 107 

work of the Divine Spirit through the abundant mercy of 
God in Christ. Thou, O Son of God, hast purchased our 
freedom. Thou wast slain and hast redeemed us to God 
by thy blood. Thou alone art the meritorious cause of our 
introduction into "the glorious liberty of the sons of God." 
Thou wilt redeem us from the grave and give us incorrup- 
tible bodies of glory and honor, and wilt bring us into the 
Holy City. Thou wilt clothe us with white robes, put 
golden harps into our hands, place starry crowns upon our 
heads, and fill our hearts and tongues with new songs, even 
praises unto our God. Thou wilt make us "kings and priests 
unto God," and when we join the blood-washed throng 
around thy throne we will unite with them and with angels 
and archangels in the triumphant song: "Worthy is the 
Lamb that was slain to receive power, and riches, and 
wisdom, and strength, and honour, and glory, and blessing" 
(Rev. 5:12). 

The second chapter in the Christian's history is outlined 
in the words: "Become servants of God." Emancipation 
from sin is logically followed by consecration to God. He 
who becomes a Christian exchanges masters. Not only has 
he a new Master, but he has become a new servant. He 
has laid aside the filthy rags of self-righteousness, and has 
been clad in the white robe of faith and truth. He has 
buckled on the Christian armor — the breastplate of righteous- 
ness, the shield of faith, the helmet of salvation, and the 
sword of the Spirit, which is the word of God. His feet 
are "shod with the preparation of the gospel of peace." "He 
is a new creature; old things are passed away; behold, all 
things are become new" (2 Cor. 5: 17). Whereas he 



108 The Christian Life Made Plain 

was once an alien and a stranger from the commonwealth 
of Israel, speeding onward to certain destruction, the willing 
slave of Satan, that cruel, deceitful master; he is now the 
servant of Him whose name and nature is love; whose 
attributes are justice, mercy, truth and goodness; who is 
all-wise, all-powerful, full of tenderness, delighting in mercy 
even while He subjects His children to needful disciphne. 
Such a Master is our God. Who would not esteem it an 
honor to be His slave! Some one has truly said: "To be 
called a friend of God is high; a son of God, still higher; 
but to be called a servant or slave of God, in its proper 
acceptation, is higher than all. It is the highest character 
which any soul of man can attain on this side of eternity." 
To be a true servant of God is to feel that we belong no 
more unto ourselves, but entirely to God, our wills being 
completely swallowed up in His perfect will. Let us ask 
ourselves : Do we exhibit the characteristics of true servants ? 
Are we humble, respectful, submissive, cheerful, willing and 
obedient? Are we faithful in guarding and promoting our 
Master's interests? Or are we idle complainers and mur- 
murers, thinking more of our own comfort than of His 
glory? Were He to call for us at midnight, would He find 
us slumbering and unready? When aroused would we com- 
plain: "My Lord is a hard master"? Or would we be on 
the alert to answer His earliest call, and eagerly ask : "Lord, 
what wilt thou have me to do?" Oh, that all who profess 
to be Christians were thus faithful, waiting and watching, 
alive to all the interests of their Master's kingdom! Oh, 
that the honor and glory of our Lord were uppermost in 
every heart! Then would Christian example exert its full 



The Christian's History in Brief 109 

power for good, the Church would be clothed with invincible 
might, the banner of the Cross would be planted everywhere. 
Then would sinners be converted in multitudes, and a flame 
of love would spread through all the earth, consuming the 
dross of sin, and evoking songs of praise from every heart 
and tongue. And then, whenever the tomb was opened to 
receive the sacred dust of the pious dead, those who gathered 
around the grave could confidently sing in the blissful hope 
of a better life: 

•'Servant of God, well done! 
Thy glorious warfare's past; 
The battle's fought, the race is won, 
And thou art crowned at last." 

We enter now upon the third chapter of the Christian's 
history. This and that which follows it are results of those 
already discussed. The apostle's meaning may be thus freely 
stated: ''When ye are made free from sin and have become 
servants of God, then ye have your fruit unto holiness, and 
the end everlasting life." There is an inseparable connec- 
tion between profession and practice, genuine faith and 
godly works. He who professes to love God, but does not 
keep his commandments, belies his profession and brands 
himself as insincere. There is no better test of a servant's 
character than his daily conduct. Paul asks the Roman 
Christians: ''Know ye not, that to whom ye yield yourselves 
servants to obey, his servants ye are whom ye obey; whether 
of sin unto death, or of obedience unto righteousness?" 
(Rom. 6:16). The tree is sure to be known by its fruit. 
Hear the words of the Master: "Do men gather grapes of 



110 The Christian Life Made Plain 

thorns, or figs of thistles? . . A good tree cannot bring 
forth evil fruit, neither can a corrupt tree bring forth good 
fruit" (Matt. 7: 16, 18). According to this teaching, the 
Christian who is made free from sin will inevitably bring 
forth the fruits of righteousness. 

The first development of it will be the purification of the 
desires of the heart. Love will reign where in time past 
anger, malice, envy, revenge, and such like unholy passions 
held sway; love to God, love to Christ, and love to our 
fellowmen. Justice will take the place of injustice; truth 
will prevail in the inward parts ; righteousness, meekness and 
temperance will abound. This does not mean that there 
will be no temptations from the world, the flesh and the 
Devil. Evil suggestions may arise in the heart, but they 
will not have dominion over the conduct, but will be banished 
by the grace of the indwelling Spirit. 

From these principles implanted by the Holy Spirit will 
spring the outward fruits of righteousness — a holy conversa- 
tion, an upright walk, a pure and godly life, a faithful dis- 
charge of duty, deeds of charity, kindness and benevolence. 
Let us ask ourselves such questions as these: Are we fruit- 
bearing Christians? Jesus said: "Herein is my Father 
glorified, that ye bear much fruit; so shall ye be my disciples" 
(John 15:8). Are we walking in a manner becoming to 
the servants of God, recommending the religion we profess 
by our daily conduct and speech, diffusing all around us the 
glow of spiritual gladness, showing that we have passed from 
darkness to Hght and from the power of sin and Satan into 
the service of God ? Are we obeying the command of Christ : 
"Let your light so shine before men, that they may see your 



The Christian's History in Brief 111 

good works, and glorify your Father which is in heaven?" 
(Matt. 5: 16). Are we diligent in business, "fervent in 
spirit, serving the Lord ; rejoicing in hope, patient in tribula- 
tion; continuing instant in prayer; distributing to the neces- 
sity of saints; given to hospitality"? (Rom. 12: 11-13). Are 
we doing good to the bodies, minds and souls of men, as far 
as lieth in us? Are we burning with zeal and flaming with 
holy desire to promote the glory of God and the welfare 
of humanity? Is sin becoming daily more and more hateful 
in our eyes? Is holiness becoming more and more lovely, 
and heaven increasingly real? Are we allowing all the 
Christian graces to have full sway in our lives? If so, then 
we are servants of God, and only abiding our Master's time 
to call us from labor to reward, to the blessed mansions which 
He has prepared for His faithful servants. We are only 
waiting for the consummation of a life of service — for what 
the apostle calls "the end everlasting life." 

This brings us to the final chapter in the history of a true 
Christian, in which, having been freed from sin and made 
a servant of God, and having developed the holy fruits of 
the Spirit, he obtains the coveted prize of all his striving, 
and becomes the happy possessor of everlasting or eternal life. 
When the apostle speaks here of "the end," he does not mean 
the ending of a former state, but the arrival of a complete 
and perfect one, a fulfilment, an end accomplished, a con- 
summation, a triumph. Such is the Christian's end. In this 
world he has had many a hard-fought battle. Many lions 
have roared and threatened in his pathway. The pilgrim 
has climbed many hills and mountains of difficulty. He has 
been down in the "Slough of Despond," has threaded the 



112 The Christian Life Made Plain 

"Valley of Humiliation," and has floundered amid the bogs 
and briers of "the Enchanted Ground." It may be that he 
has been so nigh to the pit of Destruction that he almost felt 
the burning breath that comes sweeping from its mouth. 
Possibly persecution has flamed about his head, and he has 
been chastised and cast into prison, like the apostle Paul, to 
feel the pangs of hunger and thirst, and the discomforts of 
cold or heat. Like Lazarus, he may have coveted the crumbs 
that have fallen from the tables of affluence, while only the 
dogs have been his physicians. 

Beyond doubt, such a man has been the target of evil 
spirits, who have buffeted him, plied him with their seductive 
arts, and tempted him to go astray. At times he may have 
yielded somewhat to these evil influences, and gone aside, as 
John Bunyan would say, into "By-path Meadow," because 
the going seemed easier there. But on such occasions he has 
soon recognized his error, repented in sackcloth and ashes, 
and has hastened to seek forgiveness. Then he has gone 
on his way rejoicing. Sometimes, too, his faith may have 
staggered under the heavy blows of affliction, or his zeal 
slackened in time of prosperity; but in the midst of it all 
he has maintained his integrity. Through the intercession 
of his ascended Lord, and by the help of the Holy Spirit, he 
has held fast his profession and clung loyally to his divine 
Master. And now he is only waiting to hear the invitation 
of the King: "Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of the world," 
and the thrilling words of commendation : "Well done, good 
and faithful servant; thou hast been faithful over a few 



/ 



The Christian's History in Brief 113 

things, I will make thee ruler over many things; enter thou 
into the joy of thy Lord" (Matt. 25:23). 

These inspiring words and hopes have cheered and buoyed 
him up in all his conflicts, and now he is about to be crowned. 
The hour of his triumph is at hand. The last rung of the 
ladder of time is about to be reached; the last word in the 
final chapter of his probationary history is about to be writ- 
ten. Death, the last enemy, confronts him. It may be that 
friends are weeping at his bedside, but he is exulting in hope 
of eternal life. Hear him exclaim: "I have fought a good 
fight, I have finished my course, I have kept the faith: 
henceforth there is laid up for me a crown of righteousness, 
which the Lord, the righteous judge, shall give me at that 
day ; and not to me only, but unto all them also that love his 
appearing" (2 Tim. 4:7, 8). In the presence of the last 
enemy he triumphantly shouts: "O death, where is thy sting? 
O grave, where is thy victory? The sting of death is sin, 
and the strength of sin is the law. But thanks be to God, 
which giveth us the victory through our Lord Jesus Christ" 
(1 Cor. 15: 55-57). Around the couch of death the angels 
are hovering, ready to escort the victorious saint to his 
glorious home. Up yonder they have seen his spotless robe 
and resplendent crown prepared by Him whose touch turns 
basest dross into purest gold, and transforms the vilest 
sinner into the most immaculate saint. While they wait the 
last breath is drawn and all is over. Hark! heard ye not 
that shout? It is the "welcome home" of the saints in glory! 
Loved ones of the family circle who departed hence in the 
Lord in the years agone — father, mother, brothers, sisters — 
open wide their arms of welcome. Friends, kindred, neigh- 



114 The Christian Life Made Plain 

bors, associates, join in the happy greeting. Oh, glorious 
throng of friends, for none are strangers there! Bands of 
glorified ones who went to heaven in their pure infancy make 
the welkin ring with their shouts of welcome. And above 
all is heard the voice of the Saviour King, saying, "Well 
done! Welcome to Paradise!" 

There at the heavenly banquet he feasts and never grows 
weary. His eyes behold and never grow dim. The pearly 
gates, the jasper walls, the golden streets, the crystal waters, 
the throne of the King, the whole city illumined by the light 
of God and the Lamb, fill his soul with perfect delight. He 
listens, and his ears never grow weary. Harmonious songs 
of praise in which his happy soul unites forever rise. Thus 
on and on he goes, enjoying, increasing, abounding and exult- 
ing in all that is true and holy and good throughout eternity. 
*'The end everlasting life!" Oh, blessed end! Who can 
begin to describe the meaning of the climax which the apostle 
reached when he wrote: "The end everlasting life"! My 
heart swells within me at the thought. My soul burns with 
longing desire to realize this grand consummation, when I 
shall be released from the toils and cares and snares of the 
world, no longer liable to temptation and sin, no more 
subject to pain and affliction, suffering and sorrow. Oh, 
for the time when death shall be swallowed up in victory, 
when the soul shall rest from labor and sorrow, never more 
to be disturbed, forever beyond the power of change and 
decay, safe in the presence of Him "whose I am and whom 
I serve"! There with all my ransomed powers attuned to 
His praise and service, to enjoy all the happiness and glory 
of that unending life, which far transcends the power of 



The Christians History in Brief 115 

human language to express, or imagination to conceive, and 
which eternity alone can reveal! Reader, join me in render- 
ing praise to the Father, the Son and the Holy Ghost for 
the Christian's glorious hope. Let us say to our souls : Run 
on a little longer, the goal of glory is just ahead. Be faithful 
unto death, and thou shalt receive the crown of life! 

"Awake, my soul, stretch every nerve, 
And press with vigor on ; 
A heavenly race demands thy zeal, 
And an immortal crown !" 

In the midst of these soul-inspiring anticipations I would 
gladly close this little volume, w^hich is my legacy to the 
Christian world. But I wish in the fear of God and in 
love for the souls of my fellowmen, to give a parting word 
to those who are not Christians. If you are living without 
Christ, you are making for yourself a very different history 
from that of the Christian, Your first chapter is headed: 
"Being free from righteousness." Your second is: "Having 
become servants to Satan." Your third: "You have your 
fruit unto unholiness." And if you continue to write the 
previous chapters, your final chapter must be entitled: "The 
end everlasting death." For note particularly that the words 
immediately preceding Paul's history of the Christian declare 
of the sinful deeds of men: "The end of those things is 
death." And the words that follow^ point ovt the inevitable 
end of a sinful life: "The wages of sin is death" (Rom. 
6:21, 23). My fellow traveler to eternity, shall this be 
your history when the end is reached? "Everlasting death!" 
Will you sell your soul for a few paltry hours or days of 



116 The Christian Life Made Plain 

sinful pleasure, reaching out to phantoms that elude your 
grasp? Will you forge for yourself chains that shall bind 
you forever in a death that never dies? If it is a heaven of 
happiness to the Christian to know that his life shall last 
forever, what a hell of horror it must be to the sinner to 
know that his death shall never end! Devils and spirits 
damned would shout for joy if they could erase that word 
"forever," and be assured that their torments would some- 
time have an end. But 

"Forever is written on their racks, 
Forever on their chains; 
Forever burneth in the fire, 
Forever ever reigns." 

O sinner, forsake your sins to-day and turn to Christ, 
beginning from this time to live a new and better life. "The 
way of the trangressor is hard." 

"Your way is dark, and leads to hell; 

Why will you persevere? 
Can you in endless torments dwell, 

Shut up in black despair? 
Why will you in the crooked ways 

Of sin and folly go? 
In pain you travel all your days, 

To reap eternal woe." 

Be thankful that God has spared you to read this message, 
and avail yourself of the present moment to come to Christ, 
your only refuge. Thank God that the last chapter in your 
history has not yet been written, and that the door of salva- 



The Christiaiis History in Brief 117 

tion is not shut against you. Mercy stands with open arms 
to receive you, while God Himself with deepest solicitude, 
like the father of the prodigal, awaits your return. His 
message to sinful men, as voiced by His prophet, is this: 
"As I live, saith the Lord God, I have no pleasure in the 
death of the wicked ; but that the wicked turn from his way 
and live; turn ye, turn ye from your evil ways; for why 
will ye die, O house of Israel?" (Ezekiel 33: 11). 

May this be the happy history of every one who reads 
these pages: "Being made free from sin, and become servants 
to God, ye have your fruit unto holiness, and the end ever- 
lasting life." Amen. 

THE END 



SERMONS 
DOCTRINAL and PRACTICAL 



Sermons 
Doctrinal and Practical 

I. 

Christ the Oni.y Foundation 

For other foundation can no man lay than that is 
laid, which is Jesus Christ. — 1 Cor. 3: 11. 

IT would be the height of follj^ as It seems to me, for 
those who live under the meridian of gospel splendor 
with the ample sources of divine knowledge that we 
possess, to expect salvation upon any other ground than that 
laid down in the Holy Scriptures. It is true, man possesses 
conscience, an inward monitor which reveals a distinction 
in the mind between right and wrong, urging him to pursue 
the one and shun the other; and, no doubt, if man had 
continued as pure as when he first came from his Maker's 
hand, conscience would be his best means of learning the 
will of God, and the surest guide along the pathway of 
life. But since conscience has been impaired by sin its moni- 
tions have become imperfect — a feature in our constitution 
which every one at all conversant with human nature and the 
workings of his own mind must have observed. For what 
prompting would unaided conscience give us to love our 
neighbor as ourselves, to forgive those who offend us, to pray 



122 Sermons 

for our enemies and requite good for evil, to be patient under 
tribulation and persecution, and to renounce every disposition 
to revenge? If conscience, then, which is acknowledged by 
all to be the chief moral guide that man possesses within 
himself, is incapable of leading him in the paths of rectitude 
and hoHness, it follows that no other faculty of human nature 
is capable of being his infallible guide. 

We must look, therefore, to some extraneous source for 
help, and the only reliable aid is found in natural and re- 
vealed religion. In the case of the heathen who are without 
the Bible, in which God's will is clearly revealed, their 
conscience, aided by natural religion or the light of nature, 
and illuminated by the Holy Spirit, becomes the law by 
which they should be guided and according to which they 
will be judged. This the apostle Paul seems to teach when 
he says: ''When the Gentiles, which have not the law, do 
by nature the things contained in the law, these, having not 
the law, are a law unto themselves ; which shew the work of 
the law written in their hearts, their conscience also bearing 
witness, and their thoughts the mean while accusing or else 
excusing one another" (Rom. 2: 14, 15). But thanks be to 
God, our lot has been cast in a Christian land. We have the 
high privilege of living in an age when the Bible, the holy 
oracles from which we may learn all our relations and duties 
toward God and our fellowmen, is accessible to every home 
and every individual, and the gospel it contains is proclaimed 
throughout the land. 

Let us ask the question : What is the grand central truth 
revealed in the Holy Scriptures? Is it not Jesus Christ, the 
Son of God, who said of Himself, "I am the Truth"? Is 



Christ the Only Foundation 123 

He not prefigured in every type and shadow and sacrifice 
in the Old Testament? Does not every prophecy cuhninate 
in Him and every promise find in Him its fulfilment? Is 
not He the Alpha and the Omega, the beginning and the end, 
of the New Testament? Here we find in an unbroken chain 
the record of His life, doings, sayings, doctrine, sacrifice, 
death, resurrection, ascension and intercession, and the ob- 
ject of it all is the salvation of man! By taking upon Him- 
self the burden of the world's iniquities He laid broad and 
deep the foundation for the mighty structure of the world's 
salvation. Truly, ''other foundation can no man lay" than 
that which Jesus Christ has laid. Socrates and Plato with 
all their moral rules could not reform the youth of Athens. 
No system of ethics formed by the ancients, however true or 
pure, ever satisfied the exigent needs of man's moral nature. 
No system ever devised by man can meet those needs. One 
might bring to the task the inspiration of genius, an intellect 
cultivated and skilled in the arts and sciences and profoundly 
versed in philosophy, and all the power of logic, and yet his 
effort to lay an adequate foundation would prove as ineffective 
as the attempts of the alchemists of old to discover the 
mythical "philosopher's stone," or the fabled "elixir vitae." 

Not only is all human power futile here, but the very 
angels and archangels are equally helpless in the presence 
of this mighty task. None but God Himself could lay 
the foundation on which to build the salvation of a sin- 
stricken race. This He has done by the gift of His only- 
begotten Son, Jesus Christ, the Lamb that was slain from 
the foundation of the world. Upon this basis the patriarchs 
and prophets and the whole army of faithful souls who lived 



124 Sermons 

before the Messiah's coming were saved. Reliance upon Him 
who was prefigured in the types and sacrifices of tabernacle 
and temple was their method of building the edifice of sal- 
vation. But we who live in the light of the gospel are 
possessed of the substance instead of the shadow, and the 
promises of ancient days have become the realities of to-day. 
Jesus Christ did come in the flesh, suffer and die upon the 
cross in atonement for our sins, and rise again for our justi- 
fication. This is what constitutes the great and only hope 
for the salvation of the world. 

Nor could God find any other sacrifice. In all His created 
universe of mankind, of angels and archangels, of cherubim 
and seraphim, He could not find a being capable of perfectly 
fulfilling His righteous law and satisfying the claims of 
offended justice. Could such a creature have been found, 
surely He would have spared His only Son. To deny the 
necessity of the incarnation of Christ with the sufferings 
and death which it involved, is not merely to charge God 
with a work of supererogation, but with the crime of murder 
against His own Son — a thought which one hesitates to put 
into verbal expression. Without the shedding of blood there 
is no remission of sin, and the blood that had to be shed was 
that of the Son of God. 

The love of God the Father for His fallen creation finds 
its parallel only in that of His Son, whose love for mankind 
was stronger than the love of fife itself. He gave Himself 
a willing sacrifice for human redemption. Accordingly He 
said concerning His life: "No man taketh it from me, but I 
lay it down of myself. I have power to lay it down, and I 
have power to take it again" (John 10: 18). Had Jesus 



Christ the Only Foundation 125 

chosen so to do, He could have baffled all the efforts of His 
persecutors and saved His life. Who can doubt His ability 
to protect Himself, in the light of the exhibitions of His 
power as recorded in the Gospels? An angry mob tries to 
cast Him to death from the edge of a precipice at Nazareth, 
but He overawes them with a look and goes away unharmed ! 
See Him as He rebukes the tempest on the lake and compels 
the winds and waves to cease their raging. Behold Him as 
he gives sight to the blind, heals all kinds of sickness, casts 
out demons, and raises the dead to life at a word ! See Him 
as He throws off the shackles of death and rises from Joseph's 
tomb! When the officers came to arrest Him, there were 
twelve legions of angels waiting to scatter His enemies, as 
He Himself said; but He had no need of these had He de- 
sired to escape from the cross. With a word or a look 
He could have scattered His persecutors like chafif before the 
wind, and so could have gone unmolested on His way. But 
the sacrifice of His life was a mysterious necessity. It became 
the Captain of salvation to be made perfect through suffering. 
He must be manifested in the flesh, suffer and die on the 
cross. Here is the groundwork of our salvation. Here is 
the foundation of faith, hope, peace, joy on earth, and eternal 
rest and happiness in the world to come. 

Who can conceive the things that He suffered? Could 
the mountains and hills of Palestine, the brooks and the vales, 
the seas and the rivers, find speech, what a plaintive story they 
would tell! Nazareth, Capernaum, Jerusalem, ancient cities 
whose streets were trod by the Son of man, could ye speak, 
what a tale of sorrow would be uttered! Bethlehem would 
tell of His lowly birth and of the manger in which His 



126 Sermons 

infant form was cradled. Gethsemane would tell of His 
agony when the sweat of His body was dyed with the blood 
of His anguish. And again would echo the thrice-repeated 
cry: *'0 my Father, if it be possible, let this cup pass from 
me; nevertheless not as I will, but as thou wilt" (Matt. 
26:39). But Calvary would show the climax of this 
greatest of all tragedies, and tell how the Son of God, 
though crowned with thorns, mocked, buffeted, spit upon, 
tortured and nailed to the cross, died still praying for his 
executioners: "Father, forgive them; for they know not what 
they do." Was mortal ever subjected to such indignity and 
suffering? What love and condescension we behold at the 
cross! How transcendent the love that brought God's Son 
to such a death, that He might ransom from eternal ruin the 
men whom He foreknew as those who would crucify Him! 
Yet, incredible as it may seem, there are those who can be- 
hold such agony, such unmerited love, and stand like a statue, 
shedding no tear, heaving not a single sigh, showing no sign 
of gratitude toward Him who shed His own precious blood 
for their redemption. It is right that the heart of every true 
Christian should be filled with sorrow in contemplating the 
agony and death of Christ, yet we are bound to rejoice also 
that in the sufferings of this innocent Victim w^e read the 
proclamation of our own freedom from the bondage of sin and 
Satan, and know that the way of the cross is the pathway 
to the blissful mansions of heaven. 

In the preceding remarks I have tried to present Christ 
as the only foundation upon which the edifice of human sal- 
vation can be built, and to show that there was no other way 
for this foundation to be laid except through the sacrifice 



Christ the Only Foundation 127 

of the Son of God in atonement for the sins of mankind, a 
sacrifice which He freely offered because of the great love 
wherewith He loves a fallen race. 

It is now in order to inquire into the nature of this foun- 
dation. The first thing to be said is that it is a firm and se- 
cure basis upon which to build. Nothing can shake it. No 
power on earth or hell can undermine it. Health may fail, 
riches take wings and fly away, friends forsake us, storms of 
sorrow beat upon us, the malignity and cunning of earth and 
hell oppose our progress; but if our faith in Christ is firm 
and our hope is based upon Him as its foundation, if He is 
the source and end of all our desires and words and actions, 
then the structure we have reared shall never fall, and our 
peace shall never be destroyed. The promises of God assure 
us of the security of our lives when they are built upon Him. 
"Thou wilt keep him in perfect peace, whose mind is stayed 
on thee," was Isaiah's assurance of Jehovah's keeping power. 
On one occasion Jesus said to Simon, His apostle, ''I say 
also unto thee, That thou art Peter, and upon this rock I 
will build my church ; and the gates of hell shall not prevail 
against it" (Matt. 16: 18). The church was to be built, 
not upon Peter, as some contend, but upon the confession 
of faith that Jesus was the Son of the living God, which 
Peter had just made in behalf of himself and his fellow 
disciples. No weapon of earth or hell can overthrow the 
Church which He has purchased with His own blood, for 
His word is pledged to defend and save to the uttermost 
all who put their trust in Him. The security of His true ser- 
vants is expressed with vivid emphasis in the concluding 
words of our Saviour's Sermon on the Mount: "Whosoever 



128 Sermons 

heareth these sayings of mine, and doeth them, I will liken 
him unto a wise man, which built his house upon a rock; 
and the rain descended, and the floods came, and the winds 
blew, and beat upon that house; and it fell not, for it was 
founded upon a rock" (Matt. 7:24, 25). And in contrast 
with this wise man He sets forth the case of the fooHsh 
builder: "Every one that heareth these sayings of mine, and 
doeth them not, shall be likened unto a foolish man, which 
built his house upon the sand; and the rain descended, and 
the floods came, and the winds blew, and beat upon that 
house; and it fell, and great was the fall of it" (Matt. 
7:26, 27). Let every reader, then, build upon the only 
foundation, for it will stand the tests of time and eternity. 
It is a fixed base, the Rock of Ages immovable and eternal. 
Fear not to build upon it, for it is upheld by the hand of 
Omnipotence. If you repose upon Christ all will be well; 
the darkest cloud will be fringed with celestial light that 
will illumine your pathway to the skies and to the City of 
the Living God. 

This foundation is not only firm and secure ; it is also wide, 
extensive, comprehensive. It is as vast as eternity, as com- 
prehensive as the universe, reaching from the first Adam to 
the latest man that shall breathe the breath of earthly life. 
To measure it is beyond the power of angelic minds, though 
they are said to desire to look into things pertaining to the 
redeeming work of Christ (1 Peter 1:12). Multitudes 
of faithful souls have built upon this foundation, and have 
left behind them in death a joyous testimony to its sufficiency 
and its power to satisfy the needs of an immortal mind. Other 
multitudes in the years to come will plant their feet upon 



Christ the Only Foundation 129 

this rock and find it firm and satisfying. Thanks be to God, 
it is free to all, for "there is no respect of persons with 
God." Jesus tasted death for every man, the Scriptures assure 
us, and "where sin abounded, grace did much more abound ;" 
"for as by one man's disobedience many were made sinners, 
so by the obedience of one shall many be made ri2:hteous" 
(Rom. 5: 19, 20). I rejoice that the great commission bids 
the messengers of Christ to "go into all the world, and preach 
the gospel to every creature." It is a joy to read of that 
feast which was made, and when the invited guests would not 
come, the master sent out his servants into the highways 
and hedges to bid the poor, the maimed, the halt and the 
blind to share his hospitality; and when these were Drought 
to the table to hear it declared: "and yet there is room." 
This parable was spoken to illustrate the wide and loving 
hospitality of our Heavenly Father, whose invitation through 
the prophet is: "Ho, every one that thirsteth, come ye to the 
waters ; and he that hath no money, come ye, buy and eat ; yea, 
come, buy wine and milk without money and without price" 
(Isa. 55 : 1 ) . This invitation finds an echo in the last chapter 
of the Bible: "The Spirit and the bride say. Come. And 
let him that heareth say. Come. And let him that is athirst 
come. And whosoever will, let him take the water of life 
freely" (Rev. 22: 17). 

Note here also the ease with which this foundation may 
be approached. It is just "come." Come, casting away every 
selfish hope, leaving every weak and decaying foundation. 
Come just as you are, without one plea save that you are 
needy and that Jesus died for you. Come, believing only in 



130 Sermons 



Him as "the way and the truth and the life." Casting your- 
self at His feet, let this be your consecration: 



"Here, Lord, I give myself away, 
'Tis all that I can do." 



God has made the path so plain and unmistakable that you 
have only to follow it in order to find your way to life, honor, 
happiness and immortality. 

And now, O man, raise j^our mind to the highest pinnacle 
of its power, and consider the cost of this foundation. What 
price did God pay to secure for you this salvation so freely 
offered? The blood of His own Son — who can estimate it? 
Imagination in its loftiest flight is baffled in the effort. "For 
God so loved the world, that he gave his only begotten Son, 
that whosoever beheveth in him should not perish, but have 
everlasting life" (John 3: 16). "Behold, what manner of 
love the Father hath bestowed upon us, that we should be 
called the sons of God" (1 John 3:1). Will you reject 
such love and shght such mercy? "How shall we escape, if 
we neglect so great salvation?" is the solemn question of 
God's word, with reference to the offer of salvation upon 
such easy terms, yet at so great a cost. Your pride must be 
abandoned. Your sham goodness will not keep you out of 
hell ; for morality alone is a foundation as frail as the shifting 
sand. Only the blood of Christ can cleanse away your sins. 
All your prayers, faith, works, righteousness are dead with- 
out Christ. Only by the way of the cross can you climb to 
the subhmities of heaven. 



Christ the 0?ily Foundation 131 

Unconverted friend, would to God that I could make you 
feel your lost, ruined, undone condition; for then you might 
be induced to fly to Christ for refuge. If I could convince 
you that your hopes are resting on a tottering base, then you 
might flee to the Rock which is the only foundation that 
will stand the storms of life and death. It may be that you 
are standing upon the rotten crust of a sleeping volcano, 
and that soon the fiery forces beneath will burst forth for 
your destruction. Or, like the psalmist, you may be in a 
horrible pit, held fast by the miry clay, seeking a firmer 
foundation and finding none. Only when you cry out to 
God for help, with a godly sorrow for sin and a humble 
trust in His mercy, can you find the relief for which you 
long. But if you refuse or neglect to call for mercy, you 
will surely die in your sins and be lost forever. Beware how 
you trifle with the forbearance of God. Whatever you may 
have of wealth, learning, good works, and other things in 
which men are accustomed to trust, these will avail you noth- 
ing in the final day if you are without Christ as the foun- 
dation of your hope. As a watchman on the walls of Zion, 
I would warn you to flee from the wrath to come, to repent 
without delay and believe on the Lord Jesus Christ. "For 
there is none other name under heaven given among men, 
whereby we must be saved" (Acts 4: 12). 

And you who profess to be Christians, where do you 
stand? Are you building solely upon this firm foundation? 
Are you laying all upon Jesus ? As for myself, I can say that 
He is my only hope. Upon Him alone I rely, and He is 
the source of every blessing. The language of my heart to 
Him is well expressed by the hymn : 



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"Could my tears forever flow, 
Could my zeal no languor know, 
These for sin could not atone ; 
Thou must save, and Thou alone: 
In my hand no price I bring; 
Simply to Thy cross I cling." 

I made this resolution when I preached my first sermon: 
"Henceforth redeeming love must be my theme, and it shall 
be till I die," and this is my motto still. God grant that 
the last word this tongue shall articulate may be the name 
of Jesus! 

"Then in a nobler, sweeter song, 
I'll sing Thy power to save. 
When this poor lisping, stammering tongue 
Lies silent in the grave." 

But, Christian brethren, this self-crucifixion and self-dedi- 
cation is not the special prerogative of the ministry. It is 
the privilege and duty of all. Then try yourselves by this 
touchstone, and see if whatsoever you do in word or deed 
is done in the name of the Lord Jesus. Plant your feet firmly 
upon the one foundation. And if you are a **half-way 
Christian," having only one foot on this foundation, I be- 
seech you to regain your lost foothold. You cannot serve 
God and Mammon. With one foot on the rock and the 
other on the sand, you are in imminent danger of shpping 
into the bottomless pit of perdition! 

Perhaps, however, you feel strong in the faith, and feel 
hke saying with Paul: '*I am persuaded that neither death, 
nor life, nor angels, nor principalities, nor powers, nor things 



XI 



Christ the Only Foundation 133 

present, nor things to come, nor height, nor depth, nor any 
other creature, shall be able to separate us from the love of 
God, which is in Christ Jesus our Lord" (Rom. 8: 38, 39). 
If so, I bid you go on, adding to your faith, growing in the 
grace and knowledge of our Lord and Saviour Jesus Christ. 
Safety depends on continually advancing. Keep on building 
upon this foundation the edifice of hope and character, for 
the more you build the firmer will it feel beneath your feet. 
Ever keep in mind the glorious facts that Jesus came in the 
flesh, suffered and died for our sins, rose from the tomb, 
ascended into heaven, and there intercedes for us at God's 
right hand. Let your heart be cheered by the gracious 
promise: "I will come again, and receive you unto myself; 
that where I am, there ye may be also." *'Even so, come, 
Lord Jesus." 



IL 

The Lamb of God 

Behold the Lamb of God, which taketh away the 
sin of the world. — John 1 :29. 

IT was in these words that John the Baptist Introduced 
Christ to the people. John was an impressive figure as 
he stood by the Jordan clad in camel's hair with a 
leathern girdle about his loins, surrounded by a multitude 
of eager listeners, to whom he proclaimed: ^'Repent ye, for 
the kingdom of heaven is at hand. ... I indeed bap- 
tize you with water unto repentance; but he that cometh 
after me is mightier than I, whose shoes I am not worthy to 
bear: he shall baptize you with the Holy Ghost and with 
fire." In the midst of his preaching and baptizing he beheld 
a man approaching, whom he recognized by the Spirit's help 
as Jesus the Messiah, the Son of God. Thrilled by the 
sight he pointed to Christ and with loud voice proclaimed 
to the assembled crowds: "Behold the Lamb of God, which 
taketh away the sin of the world." 

Concerning this introduction of Jesus as the Christ, the 
Lamb of God, it should be noticed, first of all, that it was 
miraculous. That this is true is proved by the declaration 
that John made twice over: "I knew him not" (John 
1:31, 33). Although Ehzabeth the mother of John, and 
Mary the mother of Jesus, were near akin and apparently 
intimate, it is not a matter of great surprise that the Baptist 



The Lamb of God 135 

and the Nazarene were unacquainted with each other. Jesus 
spent his early years in retirement at Nazareth in Galilee, 
while John lived a hermit life in the wilderness of Judea, 
a hundred miles or more to the southward, and in that age 
and country travel was slow and difficult. But it is certain 
that, even if they had met before, John had no suspicion that 
Jesus of Nazareth was the Messiah. Very hkely, if they 
had been acquaintances, the Jews would have accused them 
of having preconcerted this remarkable introduction. But 
only the intervention of God Himself enabled John to know 
that Jesus was indeed the Christ. To this he testifies when 
he says: "And I knew him not; but he that sent me to 
baptize with water, the same said unto me, Upon whom 
thou shalt see the Spirit descending, and remaining on 
him, the same is he which baptizeth with the Holy Ghost" 
(John 1:33). Thus by supernatural agency he was able 
to proclaim w^ith authority in the language of the text: "Be- 
hold the Lamb of God, which taketh aw^ay the sin of the 
world." 

This introduction was also prophetic — a fact that gives 
additional weight to the preceding statements; for the gift 
of prophecy necessarily presupposes miraculous energy. The 
Baptist here foretells the true character and mission of the 
Messiah. The Jews in their pride were expecting an earthly 
sovereign, imagining him as coming arrayed in all the pomp 
and pageantry of an Eastern monarch, with royal diadem and 
robes of splendor, and surrounded by a gorgeous retinue of 
courtiers and servants. This figure of their imaginations 
they were ready to welcome as their king. But John the 
Baptist negatives all these ambitious notions and proclaims a 



136 Sermons 

Messiah of vastly different type, when he declares Jesus to 
be "the Lamb of God," who came to save the world by the 
sacrifice of Himself and thus become the sin-bearer of hu- 
manity. To other eyes Jesus appeared as merely an ordinary 
man, without any special attractiveness of feature or form. 
In the young Nazarene they saw nothing especially to de- 
sire, nothing that indicated His divinity. But John, endued 
with the Spirit of prophecy, sees far more than the rest, and 
proclaims Jesus to be the supreme Sacrifice for sin and the 
only Saviour of men. 

Furthermore, this introduction of Jesus by John was a 
most appropriate one. If we consider his language simply as 
a metaphor, it conveys a most impressive truth. All over 
the world the lamb is regarded as an emblem of innocence 
and gentleness. The history of Jesus as given in the four 
Gospels illustrates and confirms the fitness of the metaphor, 
when it shows Him as the sinless One in the midst of a 
world of wickedness, and as a pattern of gentleness in the 
midst of the vicissitudes through which He had to pass from 
the manger to the cross. But the application of the word 
"lamb" to Him in a typical sense makes this introduction 
peculiarly appropriate. The Jews well understood the place 
of the lamb in the observances of their religion. It was the 
animal offered in sacrifice daily upon the altar of the temple 
to make atonement for the sins of the people. And every 
lamb thus sacrificed pointed onward to "the Lamb of God, 
which taketh away the sin of the world." 

Finally, it may be truly said of this introduction that it 
was simple, beautiful and full of meaning. It is at once 
profound and simple, a gem of expression, an embodiment 



The Lamb of God 137 

of the whole gospel. It declares or implies every essential 
to human salvation. It teaches that the world is lying in 
sin, and it points to the only power that can lift it into 
purity and peace. It invites men to look away from them- 
selves, and exhorts them to look to Jesus, the Lamb of God, 
as the atonement for sin and the giver of salvation. John 
might have said, ''Behold Jesus!" "Behold the Messiah!" 
''Behold the Christ!" But none of these expressions would 
have contained such depth of tenderness and fulness of mean- 
ing, nor displayed the character and mission of the Mes- 
siah so completely as the words that he actually used. No 
other form of speech could have more impressively shown 
the spiritual necessity of man nor the goodness and love 
of God, than that which exhibited the Messiah as God's 
sacrificial Lamb. 

John himself felt the force of the words which he had 
spoken under the influence of the Spirit, as is evidenced by 
the fact that on the next day he used them again in intro- 
ducing two of his disciples to Jesus. "Looking upon Jesus 
as he walked, he saith, Behold the Lamb of God" (John 
1 : 36). It is not improbable that this was a favorite saying 
of John's, which he employed on other occasions. I, too, 
would use these words in the effort to introduce my readers 
to Jesus. Will you who are not already acquainted with 
the Lamb of God seek to know Him ? No tedious pilgrimage 
is necessary in order to find Him, for He is near you waiting 
to receive you graciously. You are not required to bring gifts 
of silver or gold, for you have been redeemed, not with 
corruptible things, but with the precious blood of the Lamb 
that was slain. He offers Himself to you, and proffers you 



138 Sermons 

His salvation "without money and without price." Just as 
you are, lift up your eyes and ''behold the Lamb of God." 
His Spirit is knocking at the door of your heart. Can you 
slight so good a friend? Will you refuse acquaintance and 
fellowship with one who knows all your needs and is able 
and willing to help? Will you decline to know the only 
physician who understands your malady and is able to effect 
a prompt and permanent cure? Oh, that this may be the 
happy hour to which you shall look back in the years to come, 
as that in which you beheld with faith the Lamb of God 
and found in Him the Saviour from all sin! 

Having noticed the chief characteristics of the introduc- 
tion which John gave to Jesus in presenting Him to the 
people as the Lamb of God, let us now consider some of the 
peculiarities of this Heavenly Lamb. The first is that He 
was without blemish of sin. The Mosaic law required that 
the lambs offered in sacrifice should be without spot or 
blemish, and these lambs were types of Christ. Jesus was 
pure in body, mind, heart, soul and life, combining in Him- 
self all that is true and pure, holy and good. His character 
bids defiance to the dissecting knife of the most acute in- 
fidelity. It has extorted praise from even the most stub- 
born atheist. All the mistaken zeal of His friends was 
powerless to lead Him, and all the malice of His enemies to 
drive Him, into the utterance of a single unwise word, or 
the performance of a single improper deed. Astronomers 
tell us that the sun has many dark spots in the midst of its 
glorious brightness, but here is a Sun in whom not a spot 
can be found to mar the splendor of His perfect brilliance. 
Among those born of women He stands without a peer or 



The Lamb of God 139 

parallel, whether in circumstances of comparative ease or of 
bitter pain and sorrow. Even on the cross, in that most trying 
of all experiences. He sent forth for His enemies the noblest 
prayer ever uttered : ''Father, forgive them ; for they know 
not what they do." We think of Adam, as he first came 
from his Maker's hands, as possessing innocence, beauty and 
perfection in high degree; but Christ, the second Adam, 
completely eclipses the glory of the first man. Adam was 
only a sinless man, who did not remain sinless long; while 
Jesus was the incarnate God, perfectly uniting manhood with 
divinity, who, though tempted in all points as we are, was 
ytX. without sin. Oh, let us behold and admire and praise 
the glory of this Lamb, more beautiful than the Rose of 
Sharon, purer than the lily of the valley, fairer than the 
moon, and brighter than the sun! 

Not only was He innocent and pure, but He was the 
sacrificial Lamb. Unlike Aaron, Christ is not only the priest, 
but also the Lamb for the slaughter. In Him are fulfilled 
all the sacrifices required by the Mosaic law. He is the 
Antitype of the paschal lamb, the sin-ofiFering, the peace- 
offering, the burnt-offering. Hence, after His death all these 
were abolished. The legal sacrifices were animals without 
responsible souls, but the sacrifice offered by Christ, our 
great High Priest, was Himself, a person of infinite dignity 
and worth. Animals were sacrificed without their consent, 
but Jesus gave Himself as a free-will offering to take away 
the sins of the world. He affirms concerning His life: 
"No man taketh it from me, but I lay it down of myself. 
I have power to lay it down, and I have power to take it 
again" (John 10: 18). The sacrifice of Himself thus of- 



140 



iermons 



fered was a sufficient sacrifice, whereas all others were im- 
perfect. As the writer of the book of Hebrews affirms: 
*'It is not possible that the blood of bulls and of goats should 
take away sins" (Heb. 10:4). The continued repetition of 
these legal sacrifices argued their insufficiency. But Christ 
offered Himself upon the altar "once for all." This perfect 
sacrifice is sufficient for all men from Eden to the last sinner 
before time shall be no more. It satisfied offended justice, 
and it cleanses the penitent soul from all unrighteousness. 
As the prophet declares : "Though your sins be as scarlet, they 
shall be as white as snow; though they be red like crim- 
son, they shall be as wool" (Isa. 1: 18). Then let no one 
despair. Old sinner, young sinner, worldling, drunkard, 
libertine, whoever you are, however aggravated your guilt, 
come to the Lamb of God, for He can speak the life-giving 
word, and your sins will be taken away. There is no other 
refuge — no other name given among men whereby you can 
be saved. If you look to the law, you stand condemned. If 
you look to your own righteousness, you have none that can 
avail you. But looking to Jesus by faith you shall find peace 
and safety. 

A striking peculiarity of this Lamb of whom we are think- 
ing is that He is "the Lamb of God." That is, Christ is the 
Lamb provided by God Himself for sacrifice. Every other 
lamb was taken from the flock of the earthly shepherd, but 
here is the Lamb of the Heavenly Shepherd, the only one of 
His kind. Who is He, and why was He sent to be a sacrifice 
for the sins of men ? This was not a glorified saint, not an 
angel or an archangel, not one of the cherubim or seraphim 
among the heavenly hosts. But He is the Son of God, the 



The Lamb of God 141 

only-begotten of the Father, the Lord of saints and angels! 
The possessor of all the wealth and honor of heaven forsakes 
the praises of the angels, and comes down to the humiliation 
of our human lot, not to gain the applause of men, but to 
save them from their sin and shame! Amazing thought! that 
God should give His Son for rebeUious, ungrateful wretches 
such as we, and that the Son of God should offer His life 
as a ramsom for His foes! 

"O wondrous love! to bleed and die, 

To bear the cross and shame, 
That guilty sinners, such as I, 

Might plead Thy gracious name!" 

It is now time for us to inquire: How are we to behold 
the Lamb of God? As there is but one sacrifice, so there 
is but one way by which it may be appropriated, and that is 
by faith. Hear the words of Scripture: "Beheve on the 
Lord Jesus Christ, and thou shalt be saved." "He that 
believeth on the Son hath everlasting life." Not that faith 
in itself is meritorious, but because it links the soul 
to Christ who has all merit, faith is essential to salva- 
tion. Those to whom John the Baptist preached might 
have looked upon Jesus with the natural eye alone with- 
out receiving spiritual benefit, but only through behold- 
ing Him as the Lamb of God, the sacrifice for sin, 
could they have their sins taken away. And faith is in- 
deed the queen of all the graces. By it we look backward 
and forward. It is the magnet of the soul that brings distant 
objects near. It is at once a microscope and a telescope dis- 
covering things concealed from the naked eye. It is also the 



142 Sermons 

Christian's wings, that bear him aloft beyond the eagle 
in her loftiest flight. Come, let us take a flight on the wings 
of faith, traverse the nineteen centuries of this era, and catch 
glimpses of the Lamb of God. 

In a Bethlehem stable let us behold a Babe in the manger 
wrapped in swaddling clothes. See the shepherds going in 
and looking upon Him, praising God for all they had seen 
and heard. Behold the wise men from the East worshipping 
Him and casting their gifts at His feet. See Him borne away 
to Egypt by Joseph and Mary, because of the angel's warning, 
to escape the murderous hand of Herod, and afterwards see 
them as they make their home in Nazareth of GaHlee. By 
faith let us behold Him as He sits among the doctors in the 
temple at twelve years of age, and astonishes them with his 
questions and answers. See Him at the Jordan receiving 
baptism at the hands of John, and hearing the voice from 
heaven saying: "Thou art my beloved Son; in thee I am 
well pleased." Now behold Him led from the Jordan by 
the Spirit into the wilderness, fasting forty days, and bat- 
tling victoriously against the temptations of Satan. See Him 
as He goes from city to city, from village to village, over 
hill and valley, from house to house, preaching the gospel of 
the kingdom, feeding the multitudes, heahng the sick, giving 
sight to the blind, raising the dead to life, doing wonderful 
works the hke of which the world had never witnessed be- 
fore. Behold Him as He walks upon the waves and stills 
the angry tempest, and as He ascends the Mount of Trans- 
figuration and reveals a ghmpse of His splendor to three 
awestruck disciples. Follow His footsteps to Gethsemane, 
and there by faith behold Him as He prays with agony and 



The Lamb of God 143 

bloody sweat: "O my Father, if it be possible, let this cup 
pass from me; nevertheless not as I will, but as thou wilt" 
(Matt. 26: 39). Then see Him as they press the crown of 
thorns upon His brow, buffet and spit upon Him, bow the 
knee in mockery and cry: "Hail, king of the Jews!" Behold 
Him before Pontius Pilate, who declares: "I find no fault 
in him." Listen to the populace crying, "Crucify Him! Cru- 
cify Him!" See Him as He staggers fainting under the heavy 
cross to the place of crucifixion. Note the Lord of Glory in the 
cruel hands of His executioners, who drive the spikes through 
His hands and feet, while He prays for them: "Father, for- 
give them; for they know not what they do!" Hear Him 
cry out of the darkness in which the heavens are shrouded: 
"My God, my God, why hast thou forsaken me?" Now let 
the ear of faith hear His triumphant shout, "It is finished," 
while the earth quakes, the graves give up their dead, and 
all heaven reverberates with the note of victory. 

Behold the Lamb of God with the eye of faith, as the 
disciples reverently take down the body and bear it away 
to Joseph's new tomb, and later as He rises from that tomb 
the Conqueror of death. Hear the angels announce to His 
sorrowing friends the glad news of His resurrection. Behold 
Him as He manifests Himself during the forty days that 
He remains upon the earth, encouraging and instructing the 
disciples, and strengthening the faith of Thomas the doubter. 
See Him as He leads the disciples out to the Mount of 
Olives, speaks to them His last tender words of farewell, 
lifts His hands in benediction above their heads, and mounts 
in a chariot of luminous cloud to the skies. Then let our 
faith pierce the veil that hides the heavenly world from mor- 



144 



ermons 



tal vision, and behold Him as He takes His place upon the 
right hand of the Majesty on High amid the acclamations 
of saints and angels, there to abide as the perpetual interces- 
sor for those whom He has redeemed by the shedding of His 
blood. By faith we may hear the joyful anthem of the 
throng around the throne as they break forth in the ascription 
of praise: "Worthy is the Lamb that was slain to receive 
power, and riches, and wisdom, and strength, and honour, 
and glory, and blessing!" Once again let us behold Him 
by faith in His Second Coming, not as a babe in a manger, 
but in the glory of His Father and the holy angels, when the 
throne of judgment shall be set, the nations gathered, the 
books opened, and He as the King upon the throne shall 
divide the wicked from the righteous, saying to His enemies: 
''Depart from ye, ye cursed, into everlasting fire prepared 
for the devil and his angels;" while to His friends He shall 
give the glorious invitation: "Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the foundation 
of the world." 

All these things are seen by faith, that blessed gift of God 
which is next to the gift of His Son and His Holy Spirit to 
men. But the chief object of that faith as set forth in the text 
is the sin-bearing Lamb of God as He suffers on the cross for 
the salvation of the world. Let us linger by the cross and look 
until our hearts are ravished by the sight, and until we realize 
the blessings that come to us by way of the cross. If we thus 
behold with humble penitence and steadfast faith the Lamb of 
God, the most gracious results will follow. Sin will be 
taken away, for it is the work of Christ to bear the sins 
of men in His own body, and to take them away from the 



The Lamb of God 145 

penitent sinner. This was typified in the Old Testament 
by the scape-goat, over whose head the priest confessed the 
sins of the people, and which was afterwards led away and 
turned loose in the wilderness. Furthermore, sin being re- 
moved, other things are removed also: the wrath of God, the 
curse of the law, the fear of punishment. There is now no 
condemnation, because the soul is "in Christ Jesus" by 
faith. "The sting of death is sin, and the strength of sin is 
the law;" but death loses its sting and sin is deprived of its 
strength by the atoning sacrifice of the Lamb of God. For 
him who looks by faith to this redeeming Saviour old things 
will pass away and all things become new. Christ will be 
"in you, the hope of glory." 

O Christian, you who have already beheld the Lamb of 
God, continue to keep your eyes of faith fixed upon Him 
and you need not fear any evil that can assail you. In time 
of prosperity and in seasons of adversity; when tossed upon 
the billows of temptation and buffeted by storms of sorrow; 
when friends are few and enemies are many; in the days 
of health and vigor, and when the death damp is gathering 
upon your brow; when you draw the last breath with loved 
ones weeping about your bedside ; — in every condition of life 
and in the supreme moment of dissolution, behold the Lamb 
of God, who died that you might live ! To you, as to Martha 
of old. He says: "He that believeth in me, though he were 
dead, yet shall he live; and whosoever liveth and believeth 
in me shall never die" (John 11:25, 26). 

My unsaved friend, if you would be rescued from sin 
and from the wrath of a sin-avenging God, you must turn 
your eyes to Calvary and "behold the Lamb of God." There 



146 Sermons 

is life for a look, if it be the look of repentance and faith. 
As the serpent-bitten Israelite in the wilderness had only to 
look upon the brazen serpent to find instant healing, so you 
may find salvation at once by looking to the Lamb of God, 
who was lifted up on the cross. There is no other means 
of dehverance from the dreadful malady of sin with which 
you are dying, but here you may find an infallible cure. But 
if you refuse, or even neglect, to look to Christ as your 
Saviour, there is no other hope of deliverance and you must 
miserably perish. I beg you, heed the warning that I bring 
you in all the earnestness of my soul, in full view of the 
account that I must give to Him who sent me forth as one 
of His messengers to call men to repentance. Heed the 
voice of God's Spirit speaking through His servant, lest in 
the final day when we shall assuredly meet before the Throne 
I should have to testify against you as a neglecter or despiser 
of the grace of God. But I can do no more than give the 
warning. 

"His only righteousness I show, 
His saving truth proclaim; 
'Tis all my business here below 
To cry, 'Behold the Lamb!' 

"Happy, if with my latest breath 
I may but gasp His name ; 
Preach Him to all, and cry in death, 
'Behold, behold the Lamb!'" 



III. 

Watchfulness Enjoined 

And what I say unto you I say unto all, Watch. — 
Mark 13: 37, 

THE Latin poet Ovid represented Argus the giant as 
having a hundred eyes, only two of which slept at 
the same time. Mercury, who was sent by Jupiter 
to slay him, is said to have put on his winged slippers and 
taken his sleep-producing lyre, with which he hastened to the 
side of Argus, presenting himself in the guise of a shepherd 
with his flock. When he began to play upon his Pandean 
pipes, Argus listened with delight, and soon invited the 
young shepherd to sit close beside him. Thus seated beside 
the giant, Mercury told interesting stories and played sweet 
strains of music until it grew late, hoping that all those 
watchful eyes might close in sleep. At length, as he told 
the wonderful tale of the discovery of the instrument on 
which he was playing, he saw^ that all the hundred eyes were 
closed ; whereupon immediately he severed the giant's head 
with a stroke and tumbled it over the rocks. 

Now, of what avail were the hundred eyes of Argus to 
preserve him from destruction, if all of them were shut in 
the hour of danger ? And what are all our talents, gifts and 
opportunities worth, if we relax our vigilance and fail to 
watch against the perils that surround us? So I bring to 
my readers at this time the simple but impressive warning 
from the lips of Jesus: "Watch!" 



148 Sermons 

Surely, no duty is more clearly inculcated in the Scriptures 
than that of watchfulness. It is urged by our Lord and His 
disciples under various circumstances and from various 
motives. After Christ had uttered His predictions con- 
cerning the destruction of the Temple and the signs of 
His second coming, strangely intermingling the two. He 
drew this moral: "Watch therefore; for ye know not what 
hour your Lord doth come" (Matt. 24:42). Likewise, 
after relating the parable of the Ten Virgins, he deduces 
the same conclusion: "Watch therefore, for ye know neither 
the day nor the hour wherein the Son of man cometh" (Matt. 
25:13). Thus the need of watchfulness is urged by the 
dangers that await us in the future, whose hidden secrets, 
the Master says, no man can discern — "no, not the angels 
of heaven, but my Father only." It is further urged by 
Christ as a preventive of sin and a safeguard against tempta- 
tion. One instance stands forth with special impressiveness. 
In the Garden of Gethsemane the disciples were sleeping 
while their Master was passing through His terrible agony. 
He had told them to watch with Him while He went apart 
in solitude to pray. And when He returned and found them 
asleep. He exclaimed: "What, could ye not watch with me 
one hour? Watch and pray, that ye enter not into tempta- 
tion" (Matt. 26:40, 41). The duty of watchfulness is 
clear ; and that there might be no doubt about its universality 
it is recorded in the Gospel by Mark that Jesus enjoined in 
the words of our text : "What I say unto you I say unto all, 
Watch." 

Patrick Henry, the peerless orator of Revolutionary times, 
declared: "Eternal vigilance is the price of hberty." In 



Watchfulness Enjoined 149 

similar strain it may be said that unceasing vigilance is 
demanded of one who would save his soul from death. It is 
necessary for us to keep our armor on, and be ever ready to 
meet the foes within as well as those without. For "watch" 
means more than simply looking, observing, regarding. The 
Scriptures warrant the inclusion of the quality of prepared- 
ness, for it is written: "Be ye also ready; for in such an 
hour as ye think not the Son of man cometh" (Matt. 24: 44). 
We know that the commander who allows himself to be 
surprised by the enemy brings disgrace upon himself ; and so, 
if we permit ourselves to be taken unawares, a weight of 
shame and disaster will surely fall upon us. "Therefore 
let us not sleep, as do others; but let us watch and be sober." 
"Know this, that if the master of the house had known in 
what watch the thief was coming, he would have watched, 
and would not have suffered his house to be broken through" 
(Matt. 24:43). 

In further presenting the subject of watchfulness I shall 
try to answer two questions: What shall we watch against? 
What shall we watch for? 

Replying to the first of these questions, it may be said in 
general that we must watch against all forms of sin within 
us and without us. But more specifically, let me say that 
it is necessary to watch against what the Bible calls "the 
world." This includes not only men of the world who are 
not servants of Christ, but also the things of the world, 
whether they are objects of sight, hearing, touch, or whether 
they appeal to us through any of the avenues of the senses, 
inciting to illicit gratification in thought, word or deed. Of 
this "world" the apostle John says: "Love not the world. 



150 Sermons 

neither the things that are in the world. If any man love 
the world, the love of the Father is not in him. For all 
that is in the world, the lust of the flesh, and the lust of the 
eyes, and the pride of hfe, is not of the Father, but is of the 
world" (1 John 2: 15, 16). The things of this life con- 
stitute one of the most dangerous snares that assail the soul. 
The pleasures of the world, its riches, its honors, its en- 
grossing cares and its entangling friendships, too often, like 
thorns, choke out the word of eternal life. It is not always 
open sin that blasts our prospects of heaven; but lawful 
pursuits, innocent amusements, domestic and social duties, 
and such like things, often become by improper indulgence 
the occasion of sin. I once knew a man who read his Bible 
too much — a rare instance, for most persons err in the 
opposite direction. This man took up the notion that no 
other book ought to be read, and after awhile he came to the 
conclusion that he ought to do nothing else but read the 
Bible. As a consequence he lost his mind. As to amuse- 
ments that are innocent in themselves, it is hardly necessary 
to say that they are often abused so as to decoy the unsuspect- 
ing one into actual sin. These worldly things we must 
watch against, lest we become entangled in pleasures that are 
short-lived, in honors that fade, in gains that are empty, 
and in charms that are counterfeit. Let us not be lured 
nor driven from the highway of holiness by the smiles or the 
frowns of this encompassing world, remembering that it is 
written: "Whatsoever is born of God overcometh the 
world ; and this is the victory that overcometh the world, 
even our faith" (1 John 5:4). 



Watchfulness Enjoined 151 

It is also essential that we should watch against what 
the Scriptures call "the flesh." There are dangerous foes 
within us, in addition to those without. And because they 
occupy the citadel of the heart they are the more dangerous, 
just as the traitor within the camp is more to be dreaded than 
the outward foe. Our evil and corrupt hearts are ever 
rebelling, and we must wage unceasing warfare if we would 
keep them in subjection to the will of God. "The carnal 
mind is enmity against God," and as such must be watched 
continually. What are some of the passions of the flesh 
that must be closely watched and kept under control? 

First among these let pride be named — pride of birth, 
pride of place, pride of intellect, pride of wealth. The wise 
man of old declared: "Pride goeth before destruction, and 
a haughty spirit before a fall" (Prov. 16: 18). Somebody 
has said: "More people throng Pride Row than any other 
street in the city of Destruction." At any rate, this is one 
of the Devil's favorite tools. If he can inflate one with 
pride, he finds the work of destruction easy. It is as disastrous 
to piety as the blighting mildew to the snow-white robe. It is 
rank poison to the soul and a root of bitterness in the world. It 
is a rank offense in the sight of a holy God ; as it is written : 
"Though the Lord be high, yet hath he respect unto the 
lowly; but the proud he knoweth afar o£E" (Psa. 138:6). 
Let every earnest soul watch diligently against pride. 

Lust, or unlawful desire, may next be specified as requir- 
ing constant watchfulness. In the last of the Ten Command- 
ments Jehovah commanded : "Thou shalt not covet thy 
neighbor's house, thou shalt not covet thy neighbor's wife, 
nor his manservant, nor his maidservant, nor his ox, nor his 



152 Sermons 

ass, nor any thing that is thy neighbor's" (Exodus 20: 17). 
Unlawful desire is so easily aroused and is so dangerous 
to the soul that harbors it, that it requires the closest diligence 
for its suppression. To cherish it in the heart is as truly 
sinful as its gratification would be, and so it must be crushed 
in its very incipiency. Besides the "lust of concupiscence," 
there is lust after money, ungodly greed after gain, a very 
prevalent trait of the flesh. Our Lord warns us: "Beware 
of covetousness," and Paul declares that "they that desire to 
be rich fall into a temptation and a snare and many foolish 
and hurtful lusts, such as drown men in destruction and 
perdition. For the love of money is a root of all kinds of 
evil; which some reaching after have been led astray from 
the faith, and have pierced themselves through with many 
sorrows. But thou, O man of God, flee these things" (1 
Tim. 6:9-11). With emphasis would I repeat the apostle's 
warning: "O man of God, flee these things!" 

Watch also against evil tempers — anger, malice, envy, 
revenge, and such like feelings. The ill effects of these 
ungodly passions are so familiar as hardly to need specifying. 
Among the results of such feelings are wrangling, quarrel- 
ing, dissensions, strifes, wars, murders, deaths. Influenced 
by evil passions, men and women give free rein to their 
tongues and say things they would give all they have to 
recall. Under such influences men have imbrued their hands 
in the blood of their fellowmen, bringing misery upon others 
no less than upon themselves. It is bad enough to be angry, 
but if one's anger should be aroused, let him sin not; as the 
apostle says: "Let not the sun go down upon your wrath." 
Whenever anger develops into malice, hatred, revenge, it is 



Watchfulness Enjoined 153 

evil and only evil. Under such impulses Cain killed his 
brother and the Jews murdered Christ. No better advice 
could be given to young and old alike than this: Learn to 
control your temper. Remember that it is recorded in Scrip- 
ture: "He that is slow to anger is better than the mighty; 
and he that ruleth his spirit than he that taketh a city" 
(Prov. 16:32). 

Not only evil tempers, but evil imaginings, are to be 
watched against if one desires to guard his soul from disaster. 
It is in the imagination that fleshly desires find their stimulus. 
The deed is first pictured in the mind, and afterward it is 
acted out in conduct. And so the apostle James truly says: 
"When lust hath conceived, it bringeth forth sin ; and sin 
when it is finished, bringeth forth death" (Jas. 1:15). 
Evil thoughts will present themselves, but the sin consists in 
cherishing them and making them our own. To drive out 
the evil let us turn the mind to those things that are good 
and pure. "Whatsoever things are true, whatsoever things 
are honest, whatsoever things are just, whatsoever things are 
pure, whatsoever things are lovely, whatsoever things are 
of good report, . . think on these things" (Phil. 4:8). 
Along with all this remember that each one of us has his 
points of special weakness — what the apostle calls "the sin 
which doth so easily beset us" — and let these weak points 
be guarded with special care. Pray for grace to see and 
realize what yoxir besetting sins are, and earnestly seek the 
strength of the Holy Spirit to resist w^here temptation is 
hardest to overcome. Then watch with all diligence against 
the evil pressure of the flesh. 



154 Sermons 

Not only are the world and the flesh to be watched against, 
but we must diligently watch against the snares of the Devil. 
Some persons profess to disbelieve in the existence of such a 
being, but the Scriptures plainly teach us that he does exist 
as a person, and human experience accords with Holy Writ. 
In the Bible he is called "the prince of this world," "the 
prince of the power of the air," and characterized as "a roar- 
ing lion, walking about, seeking whom he may devour." 
He tempted Eve to sin in Eden, tried his power upon Job, 
provoked David to sin, instigated the treachery of Judas 
Iscariot, and expended his force upon Christ Himself, but 
without success. In many different ways he seeks to lead 
men astray, even at times transforming himself into "an 
angel of light." Sometimes when we think him entirely 
overcome, we find to our cost that his evil vigilance has not 
been for a moment relaxed ; for he lulls us into carnal security 
and then steals upon us unawares to strike the fatal blow. 
It is said that a certain irreligious master in the days of 
slavery had a pious old servant who used to complain of 
the temptations of Satan. The master made light of the old 
man's troubles and said it was all nonsense. The two went 
duck-hunting together, and the master killed some ducks 
and crippled others. At the close of the hunt the servant said : 
"Master, I understand why the Devil bothers me, but doesn't 
get after you. You didn't trouble yourself about the dead 
ducks, but gave all your attention to the crippled ones that 
tried to get away. Just so, the Devil is after me because 
I am trying to get away from him. But you, master, are 
doing what pleases him, and he doesn't run after you." 
There is much force in the old servant's remark. 



Watchfulness Enjoined 155 

I tell you, the Devil is a reality, the busiest and most 
active preacher in any parish. It is sometimes difficult to 
distinguish the temptations of Satan from the suggestions of 
our own evil hearts. The truth is, the world and the flesh 
are but tools in the Devil's hands. He prepares the tempting 
chalice of pleasure, which, though beautiful to the eye and 
sweet to the taste, is full of deadly poison to the soul. He 
inflames the passions which, unless subdued by the grace of 
God, sweep the soul like a whirhvind into the vortex of 
hell. No person is too holy, no place too sacred, no time 
too inopportune, for the exercise of his malicious cunning. 
Even the sanctuary of God is not free from his invasion. 
While Christians sing and pray and meditate upon the sacred 
word, he is there to distract their thoughts and to corrupt 
their worship. If the immaculate Christ did not find im- 
munity from the wiles of the Devil, how can we expect to be 
let alone? If the Evil One is vigilant in plying us with 
temptations, is it not wise in us to be doubly vigilant in 
repelling them, and in guarding our own souls and those of 
our fellowmen? Let us imitate the example of Jesus, and 
keep our minds stored with the word of God, that we may 
have w^eapons with which to meet every onset of the tempter. 
The divine remedy is expressed in the words of the apostle: 
"Resist the devil, and he will flee from you" (James 4:7). 
But how shall we resist, and use effectively the "sword of the 
Spirit, which is the word of God," unless we are constantly 
on the watch for the enemy! Wherefore, "put on the whole 
armour of God, that ye may be able to stand against the wiles 
of the devil" (Ephes. 6: 11). Thus shall we be able at 
every onset to hurl him back as the rocks resist the furious 
onset of the sea. 



156 Sermons 

Having attempted to answer the question as to what we 
should watch against, it is now in order to inquire: What 
must we watch for? Watchfulness is not only a negative 
duty, but a positive obligation also. In addition to watching 
against every form of evil, we are required to watch for every 
kind of good, that we may do good to our fellowmen and 
receive good into our own souls. Ours must be a lively 
Christianity. An industrious Christian will not merely 
accept opportunities when they come, but will make oppor- 
tunities to grow in grace and to help other people in their 
upward struggles. In public and in private, at home and 
abroad, under all conditions, such a person will be gathering 
food for his soul that he may impart blessings to others. Not 
only will he be alert to gather moral and spiritual good from 
studying the Scriptures and hearing the word preached, but 
he will make use of all the means of grace. He will cull 
lessons from all that he sees and hears; from every spire of 
grass, from every blooming flower, from the insect that 
crawls beneath his feet, from the very grains of sand on 
which he treads, as well as from the towering hills and the 
gorgeous sunsets. 

Inasmuch as one of the chief means of getting good lies 
in doing good to others, the earnest Christian will be on the 
alert for opportunities to serve. God never intended His 
children to be idle or selfish. He made us to be helps to each 
other, and surely there is enough for all to do. Are there no 
sick ones to be visited, poor to be helped, ignorant to be 
instructed? Where are the widows, the orphans, the dis- 
tressed who need your care? Is not the whole world a 
field for the exercise of every generous and benevolent feeling 



Watchfulness Enjoined 157 

of the heart? By prudent management in husbanding time 
and means, and by the practice of a wholesome self-denial, 
each of us can do his part in relieving the necessities and 
alleviating the burdens of our fellowmen. The means of 
benevolence are not confined to the rich. A small token, a 
few flowers, a loaf of bread, a smile of affection, a tear of 
sympathy, will often contribute largely to the comfort of 
those who are passing through destitution and sorrow, I 
once knew a Christian woman of limited capacity and means, 
who used to spend Sunday afternoons in reading the Bible 
to people in their homes. A good old brother and sister who 
could not read used to say: **We never hear the word except 
when Sister D. comes." To relieve physical suffering and 
material need, while a good thing, does not satisfy all the 
demands of duty. The soul of man is a priceless jewel, an 
immortal principle, the importance of which surpasses that 
of the body as far as the glory of the sun exceeds the dim 
shining of the smallest star. That precious soul must share 
in our ministrations, and our best efforts should be expended 
in helping those who are trying to walk in the way of holi- 
ness. No less important is it that we should warn those who 
are going in the paths of sin and folly. By all means let us 
seek to lead these needy souls to ''the Lamb of God, which 
taketh away the sin of the world." Some of these imperilled 
souls may sustain to us the relation of husband or wife, of 
brother or sister, of parent or child. Some are our neighbors 
and friends, some are servants or employees, it may be. 
Let us seek to win them to Christ. Set before them a good 
example, put no stumbling-block in their way. Speak to 
them tactfully that "word in season" which is "like apples 



158 Sermons 

of gold in pictures of silver." Watch for the seasonable 
moments, and let not timidity cause you to shrink from 
speaking the message which the Master sends by you. Thus 
you may serve others while also serving your own highest 
interests; for it is written: "They that turn many to right- 
eousness shall shine as the stars forever and ever" (Dan. 
12:3). 

But aside from the evil that may be averted and the good 
that may be accomplished by constant watchfulness, there 
are blessed rewards attached to it, which more than com- 
pensate for all the sacrifices it requires. It yields an after 
peace, hke that of the laborer after a day of toil, or a soldier 
after the tedious march or the sleepless vigil and the deadly 
strife. Yet this serenity of conscience which the watchful 
soul enjoys is not worthy to be compared with the blessedness 
that awaits him in the Better Land. Our Lord Himself 
gives the assurance when He says: ''Blessed are those ser- 
vants, whom the lord when he cometh shall find watching; 
verily I say unto you, that he shall gird himself, and make 
them to sit down to meat, and will come forth and serve 
them" (Luke 12:37). What wonderful condescension in 
the Son of God, to serve His faithful watchers! How 
blessed will be those faithful servants in the banquet hall of 
their Lord! Is not the promise of such honor sufficient to 
inspire us to watch without ceasing? Remember that the 
promise is only to those who are found watching when He 
comes, and that watching means more than looking, observ- 
ing, waiting — that it means readiness, preparedness for His 
coming and for all that lies beyond. 



Watchfulness Eft joined 159 

What more can I say to induce the reader to cultivate 
watchfulness? Ten thousand blessings invite you to be 
watchful, and ten thousand dangers utter their warning to 
the negligent soul. Watch for your own sake and for the 
sake of others. Watch under all conditions, at all times and 
in all places. And while you watch be sure to pray, for 
prayer is as needful as alertness. "Watch and pray," is the 
Master's repeated command. Would that these words of 
Christ were engraved upon every heart, enshrined in the 
memory of every saint and sinner, emblazoned on every 
altar, imprinted upon every landscape. Oh, that the very 
heavens bore in fadeless characters, so that all men might 
read them, the Master's command to "watch and pray"! 
Had I voice to reach the outermost circles of humanity, I 
would send forth those words upon their mission of warning. 
If I were preaching my last sermon, or speaking final 
messages to loved ones from a dying bed, I could scarcely 
find more fitting words than these: "Watch and pray; 
what I say unto you I say unto all. Watch!" Amen. 



IV. 

Present Suffering and Future Glory 

For I reckon that the sufferings of this present time 
are not worthy to be compared with the glory 
which shall be revealed in us. — Romans 8: IS. 

THE chapter of which the text is a part abounds in 
strong expressions that are full of comfort and 
inspiration, and the words above quoted are full of 
encouragement and hope. The apostle here testifies to the 
great truth that the sufferings of God's children in this world, 
however great they may appear to us now, are really insigni- 
ficant when contrasted with the glorious results that enrich 
him who patiently endures until the final distribution of 
rewards. Suffering is the universal law of human elevation, 
development and progress; but suffering is not an end in 
itself, but only the means that God uses to prepare us for 
the glory which He will reveal in us hereafter. Let us, 
then, notice in the first place, 

The competency of the witness. It is the apostle Paul 
who here bears testimony in the words **I reckon," indicating 
his estimate as a result of experience. Surely, no man was 
ever better qualified than he to make this estimate and to 
pronounce this verdict. From the day of his entrance upon 
the service of Christ to the day of his martyrdom he knew 
no release from toil, no relief from trouble, no cessation from 
anxiety, no exemption from suffering. In body, mind and 



Present Suffering and Future Glory 161 

soul he was continually subjected to affliction. Persecution 
of every kind was heaped upon him because of the cross of 
Christ. His name was coupled with every epithet of slander 
and disgrace that envy and malice could invent. His person 
was subjected to the severest and most revolting indignities. 
Fanatical Jews and brutal Gentiles combined to spy upon 
his movements and to bring about his ruin. At Lystra in 
Roman Asia he was mobbed and pelted with stones until 
to all appearance he was dead, and his body was dragged 
without the city walls to be devoured by dogs and vultures; 
but the same almighty Hand that smote him to the earth on 
the road to Damascus as he went forth to persecute the 
disciples of Jesus, now revived his exhausted vitality, healed 
his bruised body, and sent him forth to labor and suffer in 
the name of his Lord. At Philippi he was beaten with 
many stripes, cast into prison, and made fast by his feet in 
the stocks ; but while he and his companion Silas were suffer- 
ing and singing, an earthquake shook the prison walls, the 
doors flew open, the shackles fell away from their limbs, 
and the converted jailer led them forth to freedom. Time 
and space would fail to tell of all the persecutions that Paul 
endured. 

But, in addition to the ills inflicted upon him by the 
enemies of the cross of Christ, there were many other sources 
of suffering in the pathway that he had to tread. As a 
traveler by sea and land he experienced the severest hard- 
ships. He traversed deserts and plains, roamed through 
forests and wildernesses, scaled mountains, crossed rivers, 
and encountered perils of every kind. He endured extremes 
of heat and cold, the pangs of hunger and thirst, and all the 



162 Sermons 

lacerating strokes that poverty and want can produce. Many 
times he was tossed upon the stormy deep in imminent peril 
of his life. Three times he suffered shipwreck, and a night 
and a day he spent in the deep, probably clinging to some 
bit of floating timber or tossed about in some frail and 
sinking skiff. He himself has told us of his manifold suffer- 
ings in the cause of his Divine Master. In writing to the 
Corinthians to vindicate himself against the aspersions of 
those who were belittling his claims as an apostle, he uses 
these graphic words: "Are they ministers of Christ? (I 
speak as one beside himself) I am more; in labours more 
abundant, in stripes above measure, in prisons more frequent, 
in deaths oft. Of the Jews five times received I forty stripes 
save one. Thrice was I beaten with rods, once was I stoned, 
thrice I suffered shipwreck, a night and a day I have been 
in the deep; in journeyings often, in perils of waters, in 
perils of robbers, in perils by mine own countrymen, in perils 
by the heathen, in perils in the city, in perils in the wilder- 
ness, in perils in the sea, in perils among false brethren; in 
weariness and painfulness, in watchings often, in hunger and 
thirst, in fastings often, in cold and nakedness. Beside 
those things that are without, that which cometh upon me 
daily, the care of all the churches" (2 Cor. 11: 23-28). 

From these details of the apostle's experience it is manifest 
that he made all sorts of sacrifices in pursuit of his holy 
calling as a minister of Jesus Christ. He preached the 
word in season and out of season, laboring incessantly night 
and day. All his powers of body, mind and soul were kept 
continually strung to their highest tension. His watchword 
was **Go!" and he counted no labor too great, no sacrifice 



Present Suffering and Future Glory 163 

too costly, for the spread of his Master's kingdom. Was 
it told him that bonds and afflictions awaited him at 
Jerusalem? His reply was: "I am ready not to be bound 
only, but also to die at Jerusalem for the name of the Lord 
Jesus. . . None of these things move me, neither count 
I my life dear unto myself, so that I might finish my course 
with joy, and the ministry which I have received of the 
Lord Jesus, to testify the gospel of the grace of God" (Acts 
20: 24). Where are the Christians of the present day, even 
in the ranks of the sacred ministry, who have the courage 
and patience to endure sufferings after the example of this 
heroic apostle? Oh, for the enduement of the Holy Spirit, 
to enable us to rejoice in tribulations whenever they come 
upon us in the service of our Lord, and to say as Paul said : 
"If I must needs glory, I will glory of the things which 
concern mine infirmities" (2 Cor. 11:30). 

If Paul was qualified to testify concerning sufferings, he 
was also a competent witness to *'the glory which shall be 
revealed in us." For he had glimpses of the Divine glory 
that were granted to no other man. Foretastes of the joys 
of the eternal world had been given him. He had beheld 
the glory of the Lord in the face of his Anointed, as the 
hght from heaven streamed upon him, and had heard the 
voice of Him who spake as never man spake. He told the 
Corinthians that he had been "caught up to the third heaven," 
and had heard in Paradise "unspeakable words, which it is 
not lawful for a man to utter" (2 Cor. 12:2-4). The 
result of his privileged experience was that he longed to 
escape from this vale of tears, to recover the celestial vision, 
to depart and be with Christ, and thus perpetuate the 



164 Sermons 

foretaste that had been granted him of the glories of im- 
mortality. Add to all this the fact that he was inspired by 
the Holy Spirit, who taught him to pen this heaven-born 
testimony, and surely the capacity of Paul to testify concern- 
ing the sufferings of this life and of their unworthiness to be 
compared with the glory to be revealed in God's saints, is 
established to the satisfaction of even the most incredulous 
mind. And to be satisfied with the competency of this wit- 
ness should be enough to enlarge and confirm our faith in 
the truth of the text, that ''the sufferings of this present 
time are not worthy to be compared with the glory which 
shall be revealed in us." 

So much may be said concerning the competency of the 
apostle Paul as a witness to the truth of the text. Let us 
now look at the proposition from our own standpoint, and 
draw from our own experience. Things to be compared must 
have some points of resemblance, while suffering and glory 
are at opposite poles. Strictly speaking, they can only be 
contrasted. Note, however, that the apostle does not say 
that the sufferings of this present time cannot be compared, 
but that they are not worthy to be compared with the glory 
that shall be revealed in us. 

As to the sufferings of this present time, what are some 
of them? The sin and fall of our first parents brought 
into the world sin and suffering of all kinds. Jehovah 
said to Adam : "Cursed is the ground for thy sake ; in sorrow 
shalt thou eat of it all the days of thy life; thorns and thistles 
shall it bring forth to thee; and thou shalt eat of the herb 
of the field; in the sweat of thy face shalt thou eat bread, 
till thou return unto the ground; for out of it wast thou 



Present Suffering and Future Glory 165 

taken: for dust thou art, and unto dust shalt thou return" 
(Genesis 3: 17-19). This is the general law. It is needless 
to attempt to enumerate our individual sufferings, for they 
are as diverse as our different countenances, varying with our 
several conditions. If, however, we had to suffer here a 
thousand years, what would that be in comparison with an 
eternity of glory? But in reality our days here below, 
though full of trouble, are also few in number. Soon the 
messenger will come to summon us away, and then we shall 
be Hfted forever out of the "sufferings of this present time."' 
And when we remember how great is the punishment we 
deserve on account of our sins — even "everlasting destruction 
from the presence of the Lord, and from the glory of his 
power" — and yet behold the eternal glory to which we are 
made heirs by the blood of the cross, we are bound to reach 
the joyful conclusion that "the sufferings of this present 
time are not worthy to be compared with the glory which 
shall be revealed in us." 

Let us now try to catch a glimpse of that glory which far 
outweighs all mortal sufferings. The prospect is bewilder- 
ing, for I am to speak of things too high for human tongue. 
Words are inadequate to fathom the depths of meaning 
here implied. But we learn from God's Book that this glory 
is unmixed and eternal, unmarred by sin, and undimmed by 
suffering of any kind. No longer shall we "see through a 
glass darkly," but "face to face" we shall behold the glory 
of the Lord, and be "changed into the same image from 
glory to glory." In that heavenly country, as there is no 
sin, so shall there be no suffering; for "God shall wipe away 
all tears from their eyes; and there shall be no more death. 



166 Sermons 

neither sorrow, nor crying, neither shall there be any more 
pain; for the former things are passed away"( Rev. 21:4). 

"There I shall bathe my weary soul 
In seas of heavenly rest, 
And not a wave of trouble roll 
Across my peaceful breast." 

The glorious experience of the redeemed soul immediately 
after death will be heightened at the resurrection, when 
these vile bodies shall be changed and fashioned like unto 
Christ's glorious body, this corruptible putting on incorrup- 
tion and this mortal putting on immortality. In that day 
every faculty of body, mind and soul will be unfettered, 
transformed, purified, intensified in action, and gratified to 
it fullest capacity. For example, the eye, now so useful but 
so limited in its scope, shall be so invigorated as to reach 
into the illimitable spaces of the universe and behold the 
beauty and grandeur that mortal eyes have never seen. And 
the ear, which now labors under many limitations, shall be 
quick to catch the most distant sounds, and shall gather in the 
exquisite harmonies of God's tuneful universe. 

In that heavenly home all hearts will be filled with love 
and peace. There shall be no fear of wars or strifes of any 
kind, nor of anything that could mar the perfect happiness 
of the soul. The bonds of peace will be perfect, and each 
happy one will dehght in the happiness of others. There 
we shall commune with "the spirits of just men made per- 
fect," and "sit together in heavenly places in Christ Jesus." 
Mysteries that have long baffled us in this world shall be 
unfolded as we converse with the redeemed and angelic 



Present Suffering and Future Glory 167 

hosts. And with the innumerable throng we shall gather 
about the throne and give praise and glory to Him who first 
loved us, and to the Lamb whose blood has cleansed us from 
sin and made us kings and priests unto God. How blessed 
is the state thus placed before our imagination by the Scrip- 
tures! Yet these are but hints, for it is written: "Eye 
hath not seen, nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared for them 
that love him" (1 Cor. 2:9). 

In view of all these things, who would dare to say that 
the sufferings of the present life, grievous though they some- 
times may be, are worthy to be compared with the glory of 
the heavenly life? As well might darkness be made the 
rival of light, or death the rival of life. They are not 
worthy to be compared in their duration, for they stand in 
relation to each other as an hour to eternity; nor in point 
of cost, for one is the wages of sin and the other the purchase 
of the Saviour's blood ; nor in point of magnitude, for the 
one is "our light affliction," while the other is a "far more 
exceeding and eternal weight of glory." 

There are some important inferences that may be drawn 
from the fact that our present sufferings are not worthy to 
be compared with the promised future glory. One of them 
is, that we should be incited to patience and resignation under 
the sufferings and trials which befall us here below. Indeed 
suffering is one of the chief producers of patience. Hence 
the apostle says: "We glory in tribulations also, knowing 
that tribulation worketh patience" (Rom. 5:3). And oh, 
how much need there is that we should cultivate this virtue! 
How often do Christians indulge in murmurings and com- 



168 Sermons 

plaints when under stress of affliction, instead of finding 
encouragement to trust and love God all the more. Let us, 
my brethren, be resigned to the will of God. "Let patience 
have its perfect work, that ye may be perfect and entire, 
wanting nothing" (James 1:4). "Let us not be weary in 
well doing; for in due season we shall reap, if we faint not" 
(Gal. 6:9). "Weeping may endure for a night, but joy 
cometh in the morning" (Psa. 30:5). Patience, however, 
is not apathy, or insensibility to suffering. Nor does it 
exclude care and caution against it, nor effort to alleviate 
it. Without the exercise of these things suffering will fail 
to produce its legitimate results. He who by carelessness, 
idleness, or love of ease, brings affliction upon himself, or 
suffers it to continue, thinking to gain the consolatory results 
of patience thereby, will surely be disappointed. We are to 
abound in resignation and cheerful submission to whatever 
is absolutely necessary and unavoidable. To this extent let 
us endure hardness as good soldiers of Jesus Christ, remem- 
bering that victory belongs to the faithful and the brave. 
Oh, that we might catch the spirit of the pious old patriarch 
of Uz, who, though deprived of his property, his children, 
and his bodily health, and suffering under the most grievous 
afflictions, found it in his heart to exclaim: "The Lord gave, 
and the Lord hath taken away; blessed be the name of the 
Lord" (Job 1: 21). In similar spirit St. Paul, in the midst 
of all his persecutions and sufferings, declared: "If I must 
needs glory, I will glory of the things which concern mine 
infirmities" (2 Cor. 11 : 30). More than all, let us remem- 
ber the example of Him who was greater than Job and 
Paul, and who in the excruciating agony of Gethsemane and 



Present Suffering and Future Glory 169 

under the shadow of the cross looked up to His Father and 
meekly said: "Father, if thou be willing, remove this cup 
from me; nevertheless not my will, but thine, be done" (Luke 
22: 42). It should comfort us to know that, "if we suffer, 
we shall also reign with him" (2 Tim. 2: 12). 

Another lesson to be learned from the contrast between 
present suffering and future glory is that of cultivating hope- 
fulness. Thank God, we are not only permitted to hope, 
but are incited to it by both precept and example in the Holy 
Scriptures. Indeed, without hope many pilgrims would lose 
their energy, become weary and turn again to the "weak 
and beggarly elements of the world" in pursuit of enjoyment. 
How many immortal souls would be driven to desperation 
without the lamp of hope to illumine the way! In God's 
Word we are told that the hope set before us in the gospel 
is "as an anchor of the soul, both sure and stedfast, and 
which entereth into that within the veil" (Heb. 6: 19). 
The storms of suffering can never pluck away that anchor, 
if it is fastened to a living faith in the Son of God. The 
intensity of our hope is in proportion to our faith. According 
to our confidence in God, whose promises never fail, will be 
our hope of final deliverance from the sufferings of this 
present time, and our transfer to the enjoyment of those 
blessed mansions which our Lord has gone to prepare for 
His faithful servants. Let us, then, cultivate a strong faith 
in God, that we may look forward to the future with delight- 
ful anticipations, hoping, yet with patience waiting, to be 
"clothed upon with our house which is from heaven." 

Last of all, it is proper to inquire: To whom is the truth 
of our text applicable? It must not be thought that all 



170 Sermons 

suflFerers are heirs of that glorious inheritance, which is 
"incorruptible, and undefiled, and that fadeth not away." 
For suffering proceeds from various causes, and not every 
one who suffers is a Christian. Nor are we to understand 
the apostle Paul as teaching that affliction is a condition of 
salvation, when he says: "Our light affliction, which is but 
for a moment, worketh for us a far more exceeding and 
eternal weight of glory" (2 Cor. 4: 17). Suffering is 
rather a means to an end, employed by God to wean affections 
from the uncertain things of time and sense, and fix them 
on things above. No unconverted man can appropriate the 
consolation contained in the text, for no such person can 
appreciate the declaration that "the sufferings of this present 
time are not worthy to be compared with the glory which 
shall be revealed in us." Nevertheless, there is here an 
indirect, implied appeal to the unconverted. As the Chris- 
tian shall gain glory inexpressible, so shall the unrepentant 
sinner reap misery indescribable. As no one is able to 
measure the heights of heaven, so none can sound the depths 
of hell. The saint in heaven and the lost soul in hell, like 
two diverging lines, forever separated, will continue to 
diverge through all eternity. And as no one can adequately 
describe the glory of those who are raised to life and immor- 
tality, so none can portray the misery of those who are raised 
at last to shame and everlasting contempt. But this may be 
said with the most solemn emphasis: The sufferings of this 
present time are not worthy to be compared with the misery 
that shall be the everlasting portion of him who despises the 
grace of God, or neglects to avail himself of the great salva- 
tion freely offered in the gospel of Christ. Unconverted 



Present Suffering and Future Glory 171 

friend, you have it in your power to escape this dreadful 
calamity. Make haste to embrace the gospel offer. Set 
out today for the kingdom of glory, and lay hold of the 
prize of life eternal. 

To all true Christians Paul's estimate of present suffering 
and future glory is directly applicable. No one else can fully 
appreciate the doctrine of the text. It is the high privilege 
of God's children to count themselves happy in the midst of 
manifold temptations and trials, and in all their earthly 
experiences to rejoice "with joy unspeakable and full of 
glory." Even the approach of death does not alarm them, 
because *'the sting of death" has been extracted by the power 
of the Son of God. Their joyous anticipation of coming 
glory is well expressed in the poet's words : 

"Who, who would live alway, away from his God ? 
Away from yon heaven, that blissful abode, 
Where the rivers of pleasure flow o'er the bright plains, 
And the noontide of glory eternally reigns." 

Let us, then, cheer up and be of good courage, whatever 
troubles may fall to our lot. Why should we be cast down 
and fear to suffer, when w^e have such high hopes, such 
glorious encouragement, such heavenly comfort? Rather 
let us heed the apostle's exhortation: "Rejoice evermore, 
pray without ceasing, in every thing give thanks." For we 
know that for every tear the Christian sheds there is a cup 
of joy, for every sigh he utters there is a hymn of praise, for 
every cross he endures there is another star in his crown of 
glory. When adversity overtakes us, when affliction's heavy 
hand is laid upon us, when the wheels of life slow down 



172 Sermons 

beneath the weight of years or the pressure of disease, when 
we are about to enter ''the valley of the shadow of death," 
let us turn our weary eyes to these sweet words of the great 
apostle, who surely knew the meaning of what he said: 
*'I reckon that the sufferings of this present time are not 
worthy to be compared with the glory which shall be revealed 
in us." 

Aged fathers and mothers In Israel, your suffering time 
will soon be over. On the battlements of the New Jerusalem 
you will shortly stand and shout the paeans of victory. 
Young men, maidens and children, let us endure hardness 
as good soldiers of Jesus Christ; for before many years are 
past, If we are faithful to our Master, we shall join the 
great multitude around the throne, and blend our voices In 
hallelujahs to God, and In ascriptions of praise to the Lamb 
who redeemed us with his own precious blood. Amen! 



V. 

The Preciousness of Jesus 

Unto you therefore which believe he is precious. — 
/ Peter 2: 7. 

THE name "Jesus" was not an uncommon one among 
the Jews. It is the Greek form of the Hebrew name 
''Joshua," and means Saviour. It was not only the 
name of the illustrious successor of Moses in the leadership 
of the Israelites, but also of the high priest in the times of 
Ezra, the father of Elymas the sorcerer in the island of 
Cyprus, and of Justus, one of Paul's co-laborers. But while 
many bore this name in the long stretch of Jewish history, 
no one ever fulfilled its meaning as did Jesus the Christ, the 
Saviour of the world. How fitting, therefore, was the 
charge of the angel to Joseph concerning Mary's child: 
"Thou shalt call his name Jesus, for he shall save his people 
from their sins" (Matt. 1:21). 

The name "Christ" was not given Him to distinguish 
Him from others who bore the name "Jesus," but to indicate 
His office as the Messiah of Hebrew prophecy. For it 
means "the Anointed one," in allusion to the fact that 
priests and kings were inducted into their official places by 
the pouring of the anointing oil upon their heads. So Christ 
was anointed by the power of the Holy Spirit as the prophet, 
priest and king, according to the prophetic word : "Thy 
God hath anointed thee with the oil of gladness above thy 



174 Sermons 

fellows" (Psa. 45:7). Thus His very name, as expressive 
of His character and work, is honorable and precious to His 
true disciples. They love it, hold it in deepest reverence, 
utter its syllables with pleasure, and rejoice to bear the title 
"Christian" because it links them to His most precious name. 
It is said that the mere mention of the "old Tenth Legion" 
was an inspiration to the Roman soldier. It is well known 
that the name of Stonewall Jackson always aroused the 
enthusiasm of the Southern armies. How much more ought 
the heart of every Christian to throb with joy and his face 
beam with pleasure at the mention of the name of Jesus! 
It is told of good Bishop Beveridge of the Church of Eng- 
land, that when about to die he forgot all his friends, even 
his wife and children. But when a visitor at his bedside 
asked him if he knew the Lord Jesus, he raised himself in 
bed and repHed: "Yes, I have known him for the last forty 
years; he is my Saviour." And with this avowal of his 
faith he passed away to be with the Lord whom he loved. 
God grant that the name of Jesus may be the very last we 
utter with our dying lips, and that these hearts in their 
last pulsation may beat in unison with that of Him who 
gave Himself for us. 

"Jesus! the name that charms our fears, 
That bids our sorrows cease ; 
'Tis music in the sinner's ears, 
'Tis life, and health, and peace." 

Not only is the name of Jesus precious, but His person is 
precious also, as a human being, one who has taken our nature 
upon Himself. I rejoice every day that He is my fellow 



i J 



The Preciousness of Jesus 175 

being, my Elder Brother, as well as my Saviour God. Much 
was written by the fathers of the early Church concerning 
the person of Christ, and various opinions were expressed as 
to His personal appearance. Jerome, Bernard and Chrysos- 
tom claimed that He was noble in form and appearance, 
beautiful to behold; while Origen, TertuUian, Basil, Am- 
brose and others maintained that as a man He was devoid 
of beauty and had no advantage of person. Perhaps both 
parties to this controversy had some degree of truth in their 
contentions. In our Lord's early youth His form was good 
and natural. His countenance beamed with the beauty and 
benignity of His character, and He fulfilled the ideal of the 
Psalmist who said: *'Thou art fairer than the children of 
men" (Psa. 45:2). But it is not unlikely that as He ap- 
proached the end His form was bent, His face bore the 
marks of sorrow and suffering, and that so the words of the 
prophet were verified when he said: "His visage was so 
marred more than any man, and his form more than the 
sons of men. . . He hath no form nor comeliness; and 
when we see him, there is no beauty that we should desire 
him . . a man of sorrows and acquainted with grief" 
(Isa. 52:14; 53:2, 3). It is worthy of note that the 
Scriptures are silent concerning the physical appearance of 
our Saviour, and this is doubtless wise; for if we had an 
accurate portrait of Jesus the temptation to idolatry might 
be too strong for weak human minds to resist. All the 
so-called pictures of Christ are but products of the imagina- 
tions of artists, entirely without Scripture warrant. But 
blessed be God, the time is coming when our longmg eyes 
shall "see him as he is," arrayed in a glory more resplendent 



176 Sermons 

than that which adorned His person on the Mount of Trans- 
figuration, and then "we shall be like him" and share His 
eternal glory! 

But we behold the loveliness of the Man Christ Jesus 
still more vividly displayed in His character. To Him is 
fitly attributed every trait that is pure, holy, lovely, true 
and good. No base passion ever found place for a moment 
in His bosom. He was above all prejudice, malice, envy, 
revenge and evil desire. Every motive was pure, every 
action was right. Justice was tempered with mercy, meek- 
ness was combined with unflinching firmness, patience was 
united with invincible courage. Gentleness, humility, bene- 
volence, compassion and sincerity shone in all He did and 
said. When reviled He did not revile again; though per- 
secuted relentlessly He Himself persecuted no man. In the 
midst of all the indignities that were heaped upon Him He 
preserved an even mind. Neither 'the assaults of His 
enemies nor the mistaken zeal of His friends could draw Him 
into the least impropriety of speech or of conduct. Though 
the sun in the heavens presents huge spots to the astronomer's 
eye, the Sun of Righteousness, who is "the Light of the 
world," has no spot or blemish in His perfect character. 
He stands without a peer among the sons of men. His life 
has extorted praise even from the stubborn atheist and the 
unfeeling infidel. It is more beautiful than the rose of 
Sharon, purer than the lily of the valley, fairer than the 
moon, brighter than the sun, and altogether lovely. It 
rises to the height of moral sublimity, because it is more 
than human — it is Divine! The perfection of innocence 
and beauty that we are accustomed to attribute to Adam in 



The PreciousTiess of Jesus 177 

the garden of Eden fades into obscurity beside the sublime 
perfection of the Man of Galilee; for Adam was but a 
sinless man, while Jesus is the God-man, in whose person 
humanity and divinity are mysteriously blended. He is the 
brightness of the Father's glory, and "the express image of 
his person," the beauty of perfect manhood crowned with the 
flawless glory of the Godhead, a being whose character 
surpasses the power of human language to adequately des- 
cribe. To say that "He is precious," while true, is but a 
feeble tribute to His worth. "Jewels to Thee are gaudy 
toys, and gold is sordid dust." 

Still further is the preciousness of Jesus made evident in 
what He has done for us. What has He not done? What 
more could He do? He has loved us and given Himself 
for us. Beholding our miserable condition as the result of 
sin, His great heart throbbed with love and pity. He for- 
sook the radiant throne of His glory which He shared with 
the Father before the foundation of the world, emptied 
Himself of His heavenly privileges, took upon Himself our 
nature, was tempted in all points like as we are, yet without 
sin; became our substitute, bore the penalty of our sins, 
suffered and died for us, the just for the unjust, that He 
might bring us back to God. In the words of St. Paul, 
He "made himself of no reputation, and took upon him the 
form of a servant, and was made in the likeness of men ; and 
being found in fashion as a man, he humbled himself, and 
became obedient unto death, even the death of the cross" 
(Phil. 2: 7, 8). And all this was for our sakes, that Adam's 
guilty race might be delivered from the curse of sin, the 
dominion of Satan and the punishment of hell, and might 



178 Sermons 

become heirs to "an Inheritance incorruptible, and undefiled, 
and that fadeth not away" (1 Peter 1:4). In all that He 
did and suffered there was no thought of reputation, no 
wish for the applause of the world. "The joy that was set 
before him" as a motive was the joy of unselfish sacrifice in 
behalf of others. No other motive actuated Him but pure, 
disinterested love, the most estimable of all the affections of 
the heart. How shall we appreciate such love? Ten thou- 
sand tongues would not suffice for His praise, ten thousand 
lives would be too few to spend in His service. 

"Were the whole realm of nature mine, 
That were a present far too small; 
Love so amazing, so divine, 

Demands my soul, my life, my all." 

Again, Jesus is precious to every believer because of what 
He is still doing for us. He is our Advocate and Intercessor 
before the throne of His Father in heaven, as we are taught 
in the Epistle to the Hebrews: "He Is able also to save them 
to the uttermost that come unto God by him, seeing he ever 
liveth to make Intercession for them" (Heb. 7: 25). Through 
Him our prayers ascend and reach the ears of the Majesty 
on high, and through Him the Holy Spirit descends into our 
hearts to be our ever-present Friend. As Jesus represents 
us in heaven, so the Spirit represents Jesus in our lives — 
which explains what the Master said to His disciples: "It 
is expedient for you that I go away: for if I go not away 
the Comforter will not come unto you; but if I depart, I 
will send him unto you. And when he is come, he will 
reprove the world of sin, and of righteousness, and of judg- 



The Preciousness of Jesus 179 

ment" (John 16:7, 8). In the same strain Jesus promised: 
"I will pray the Father, and he shall give you another Com- 
forter, that he may abide with you forever; even the Spirit 
of truth. . . He shall teach you all things, and bring all 
things to your remembrance, w^hatsoever I have said unto 
you" (John 14: 16, 17, 26). Combine with these gracious 
words that assurance of the apostle: "If any man sin, we 
have an advocate with the Father, Jesus Christ the righteous" 
(1 John 2:1). Surely a Saviour thus interceding for us 
on high and ministering to us on earth by His Spirit should 
be inexpressibly dear to every renewed heart! 

Last of all, let me say that Christ is precious on account 
of what He will do for us in the future. He pledges Him- 
self to be our Helper in our wilderness journey to the very 
end, and when we come to the deep waters of the Jordan 
He will guide and support our feeble steps amid the rolling 
waves, and land us safe on Canaan's happy shore. Hear the 
Divine promise: "Fear not; for I have redeemed thee, I 
have called thee by thy name; thou art mine. When thou 
passest through the waters, I will be with thee ; and through 
the rivers, they shall not overflow thee. . . For I am the 
Lord thy God, the Holy One of Israel, thy Saviour" (Isa. 
43: 1-3). He will also redeem our bodies from the grave, 
and fashion them "like unto his glorious body, according to 
the working whereby he is able even to subdue all things 
unto himself" (Phil. 3:21). He will strip from these 
bodies all that tends to mar or hinder, and will clothe them 
with glory and honor and immortality. This is not all. 
He will put us in possession of those mansions in glory 
which He has gone to prepare for us; and then "we shall 



180 Sermons 

be like him, for we shall see him as he is." Not only shall 
we see Him and be like Him, but we shall be kings and 
priests unto God, ''heirs of God, and joint-heirs with Christ" 
for ever and ever. 

But our estimate of what Christ will do for us in the 
ages to come is necessarily imperfect; for "it doth not yet 
appear what we shall be." "Eye hath not seen, nor ear 
heard, neither have entered into the heart of man, the things 
which God hath prepared for them that love him" (1 Cor. 
2:9). But whatever these unrevealed things may be, we 
know that they are the purchase of the precious blood that 
was shed on Calvary for us. And thus His preciousness is 
enhanced in our sight. In whatever aspect we view Him 
He is precious and honorable; whether in His name. His 
person and character, as prophet, priest, king, judge, deliv- 
erer, mediator, redeemer, advocate and intercessor; or 
whether in the mighty work He has done for us in the past, 
is doing for us in the present, or has engaged to do for us 
in the future. He is precious as the One who saves us from 
sin, who is our light and salvation day by day, who is the 
way and the truth and the life to our souls. He is precious 
to us when He calms the raging storms and gives us peace; 
precious to us in death as our rod and staff, our hope of 
resurrection and eternal life. He is precious as the One who 
possesses all riches, all power, all glory; as the One who 
knows us thoroughly and sympathizes with us in all our 
sorrows; as the One who died for us, who now lives for us 
in heaven, and who has promised to receive us to Himself, 
that where He is there we may be also. 

Now let me ask: "What think ye of Christ?" Is He 
precious to your soul ? Is He the fairest among ten thousand 



The Preciousness of Jesus 181 

and altogether lovely? Do you prefer Him above your chief- 
est joy ? Is He more to you than father or mother, husband 
or wife, brothers or sisters, children or lands — more precious 
to you than your own life? This is the esteem in which we 
should hold Him. May we who love Him grow in love 
continually, and may those who now do not love Him begin 
this moment to behold His charms and go on loving Him 
more and more! Would that every reader might join me 
in uttering from the heart those words of Philip Doddridge: 

"Jesus, 1 love Thy charming name ; 
'Tis music to my ear; 
Fain would I sound it out so loud 
That earth and heaven might hear. 

"Yes, Thou art precious to my soul, 
My transport and my trust ; 
Jewels to Thee are gaudy toys, 
And gold is sordid dust. 

"All my capacious powers can wish 
In Thee doth richly meet ; 
Nor to mine eyes is light so dear, 
Nor friendship half so sweet. 

"Thy grace shall dwell upon my heart. 
And shed its fragrance there, 
The noblest balm of all its wounds, 
The cordial of its care. 

"I'll speak the honors of Thy name 
With my last, laboring breath, 
And, dying, clasp Thee in mine arms, 
The antidote of death." 



VI. 

Sympathy for the Slain 

Oh that my head were waters, and mine eyes a 
fountain of tears, that I might weep day and 
night for the slain of the daughter of my peo- 
ple. — Jeremiah 9:1. 

THIS is one of the most pathetic and touching passages 
to be found in all the Sacred Writings. It deserves 
to be ranked with the prayer of Moses when he came 
down from Mount Sinai and found the people worshiping 
the golden calf: ^'Oh, this people have sinned a great sin, 
and have made them gods of gold. Yet now, if thou wilt 
forgive their sin — ; and if not, blot me, I pray thee, out 
of thy book which thou hast written" (Ex. 32:31, 32). 
It might well be classed with Queen Esther's pitiful plea 
before King Ahasuerus, when she fell at his feet and cried: 
"How can I endure to see the evil that shall come unto my 
people? or how can I endure to see the destruction of my 
kindred?" (Esther 8:6). It merits a place beside the 
great cry of the apostle Paul when in heaviness of soul he 
exclaimed: "I say the truth in Christ, I lie not, my con- 
science also bearing me witness in the Holy Ghost, that I 
have great heaviness and continual sorrow in my heart. 
For I could wish that myself were accursed from Christ 
for my brethren, my kinsmen according to the flesh" (Rom. 
9:1-3). It is not too much to say that it is worthy to be 
associated with the lamentation of Him who was greater 



Sympathy for the Slain 183 

than Moses and Paul — the Son of God who wept over the 
doomed city and cried : "O Jerusalem, Jerusalem, thou that 
killest the prophets, and stonest them which are sent unto 
thee, how often would I have gathered thy children together, 
even as a hen gathereth her chickens under her wings, and 
ye would not! Behold, your house is left unto you desolate" 
(Matt. 23:37, 38). 

The prophet Jeremiah, on account of the calamities which 
were about to come upon the people of Jerusalem and Judah 
on account of their sins, represents himself as desperately 
wounded in soul, broken-hearted, turning black as one about 
to die. Says he: "For the hurt of the daughter of my 
people am I hurt; I am black; astonishment hath taken hold 
on me. Is there no balm in Gilead? Is there no physician 
there? Why then is not the health of the daughter of my 
people recovered?" Then he exclaims in the language of 
our text: "Oh that my head were waters, and mine eyes 
a fountain of tears, that I might weep day and night for the 
slain of the daughter of my people!" 

Notice the tenderness of the prophet's expression: "The 
daughter of my people." Every father knows how close a 
daughter is to his heart. What is it that is slaying the 
people? Is it not sin in its multiplied forms? Whichever 
way we turn we behold the victims of sin. In every land, 
in every home, along every highway, at the corners of every 
street in city, town, village, or hamlet, we see the terrible 
carnage. It is a malignant poison, a dreadfully infectious 
and contagious disease. It is the real "pestilence that walketh 
in darkness," and "the destruction that wasteth at noonday." 
It destroys the bodies, minds and souls of mankind. We 



184 Sermons 

have seen the man of noblest physique rejoicing in the fulness 
of vigor, yet by and by wasting away and finally wrecked 
beyond remedy by debauchery and sin. We have seen the 
brightest intellect, giving promise of high distinction and 
abundant usefulness, ruined by sin and dissipation, every 
noble faculty paralyzed by self-indulgence. Such was the 
case of a young man of the highest mind that I remember 
ever to have known. Sin has too often changed the high- 
spirited man into the groveling vagabond, the polished gentle- 
man into the vulgar buffoon, the refined lady into the miser- 
able shrew or the pestilential harlot. Sin impoverishes 
households; it breeds disease, wrecks bodies, ruins character, 
and ultimately leads to the destruction of body and soul 
forever. Such awful results are all about us, and we are 
bound to see them if we observe human life at all. 

The story is told of an Italian painter, that when once he 
saw a little boy of exquisite beauty and loveliness, he deter- 
mined to paint his portrait and exhibit it as representing his 
ideal of beauty and goodness. He resolved also, if ever he 
should find a human being in absolute contrast to this child 
he would paint his portrait also, and exhibit it beside the 
other as representing his ideal of wickedness and sensuality. 
Years afterwards, in traveling in a distant country, he saw 
in prison a man of frightful appearance, with the face of a 
demon, and his whole body reeking with vileness. In carry- 
ing out his former resolution he executed a faithful likeness 
of the hideous face and form of this outcast, and hung it 
beside the picture of the Innocent and beautiful child. The 
painter's dream was now realized ; the antipodes of the moral 
universe were displayed on the walls of his studio side by 



i 



Sympathy for the Slain 185 

side. But imagine his astonishment when he discovered later 
on that the two portraits were of the same person! That 
loathsome wretch was once that innocent and charming 
child! It is said that the two portraits may still be seen 
side by side in a Tuscan picture gallery, conveying to all who 
behold them the solemn lesson of the fearful destructiveness 
if sin. 

It seems desirable now to specify some of the prominent 
kinds of sin that are slaying the souls of mankind. First 
of all, there is culpable ignorance. Multitudes of people 
are willingly ignorant of God, of themselves, of the Scrip- 
tures of divine truth, of the Christ who redeemed them 
with His own precious blood. They shut themselves away 
from a knowledge of God's character — his holiness, justice, 
goodness, truth, power, love and mercy. They do not 
recognize their obligations to serve God. They have no 
clear idea of the great salvation provided for them through 
the sufferings and death of the Son of God, nor of the awful 
consequences of neglecting so great salvation. They have 
no adequate knowledge of themselves, of their deceitful and 
desperately wicked hearts, and of their lost condition as 
alienated from God. Perhaps they congratulate themselves 
on being wise and rich and independent, having need of 
nothing, while in truth, like the Laodiceans, they are 
wretched, and miserable, and poor, and blind and naked 
(Rev. 3: 17). They are not idiots, nor necessarily feeble- 
minded ; nor are they without opportunities of knowing the 
provision that God has made for their salvation. They are 
wilfully blind, refusing to listen to the voice of the Spirit 
speaking to them in a multitude of ways. Some of these 



186 Sermons 

spiritually ignorant men are well educated and rank high 
in the list of teachers, philosophers and scientists. A recent 
writer applies to them the name "agnostics," and describes 
the agnostic as *'one who doesn't know whether there is a 
God or not; doesn't know whether he has a soul or not; 
doesn't know whether there is a future life or not; doesn't 
believe that anyone else knows any more about these matters 
than he does; and thinks it a waste of time to try to find 
out." I dare say such persons belong to the class described 
by the apostle Peter: "Scoffers, walking after their own 
lusts, and saying, Where is the promise of his coming? for 
since the fathers fell asleep, all things continue as they were 
from the beginning of the creation. For this they willingly 
are ignorant of, that by the word of God the heavens were 
of old, and the earth standing out of the water and in the 
water: whereby the world that then was, being overflowed 
with water, perished; but the heavens and the earth, which 
are now, by the same word are kept in store, reserved unto 
fire against the day of judgment and perdition of ungodly 
men" (2 Pet. 3: 3-7). May God save us from such ignor- 
ance! 

Not merely by ignorance are many precious souls destroyed, 
but also by apathy, indifference, carelessness, unconcern. 
There is a class of persons who cannot be properly called 
atheists, infidels, skeptics, or scoffers, and who are not re- 
garded as immoral, but who knowing their duty live in 
utter disregard of it. Some have schooled themselves to 
complete indifference, while others by repeated refusals to 
yield to the claims of their Maker have become callous and 
unconcerned. Not taking time to reflect, they fail to appre- 



Sympathy for the Slain 187 

ciate their danger. They have resisted or slighted the 
appeals of the Holy Spirit so often without apparent damage, 
that they think religion a small matter and the neglecting 
habit has become second nature. They are indulging them- 
selves in ease and spiritual idleness, presuming upon the 
mercy of God and vainly imagining that a better opportunity 
will come by and by. They act as if their life, instead of 
being brief and uncertain, would stretch through a thousand 
years of appeal and privilege. O Christian men and women, 
cannot something more be done to arouse these careless ones ? 
They are sleeping on the very brink of eternity. Like Jonah, 
they are fast asleep while the ship is tossed by giant billows 
and death is staring them in the face. Oh, that some one 
might call with mighty voice: "What meanest thou, O 
sleeper? arise, call upon thy God" (Jonah 1:6). Let the 
appeal of Paul be urgently pressed upon every drowsy soul: 
"Awake, thou that sleepest, and arise from the dead, and 
Christ shall give thee hght" (Eph. 5:14). Let God's 
people sound the alarm of "Danger ahead, awake!" 

Many more are being slain by undue love of the world. 
By "the world" I mean that w^hich pertains to the earth — 
its various interests, its business, pleasures, riches and honors. 
Many of both sexes and various ages are wholly wrapped up 
in these things of time and sense. Their attention and affec- 
tions are absorbed in the things that perish in the using, to 
the exclusion of eternal interests. They are not only in the 
world, but they are essentially of the world. Some are racing 
after money, some are striving for such honors as men can 
bestow, and vast multitudes are bent only on worldly pleas- 
ures. Behold the theatre, the ball-room, and the other 



188 Sermons 

numerous haunts of carnal diversion, and see what multitudes 
are flocking to them ! Only the Omniscient One knows how 
many souls have been kept away from Christ by worldly 
amusements, and how many Christians have lost their re- 
ligious fervor and vitality under the enticements of these 
places of temptation. 

There are those also, not a few, who are being slain by 
their ungodly appetites and lusts. Many men are completely 
enslaved by their passions. Not more surely is the vulture 
attracted by the carcass than are they by things that appeal 
to their evil propensities. Their motto is: "Let us eat, 
drink and be merry." To gratify themselves is the chief 
object of endeavor. They delight in vulgar jokes and songs, 
filthy conversation, and all manner of revelry. Within their 
hearts are lurking such things as the apostle specifies as 
"works of the flesh" — "adultery, fornication, uncleanness, 
lasciviousness, idolatry, witchcraft, hatred, variance, emula- 
tions, wrath, strife, seditions, heresies, envyings, murders, 
drunkenness, revellings, and such like" (Gal. 5:19-21). 
And the Master Himself says that "out of the heart of men 
proceed evil thoughts, murders, adulteries, fornications, 
thefts, covetousness, wickedness, deceit, lasciviousness, an evil 
eye, blasphemy, pride, foolishness" (Mark 7:21, 22). No 
wonder that men whose hearts and lives are thus described 
are fast being numbered with "the slain of the daughter of 
my people." 

But there are two conspicuous appetites, world-wide and 
destructive, to which I wish to call special attention. The 
first of these is the appetite for intoxicating drink. This 
insidious appetite is doing terrible work in all lands, destroy- 



Sympathy for the Slain 189 

ing old and young, rich and poor, prince and peasant, learned 
and illiterate, of every race and complexion. Aside from the 
evils entailed upon society, the family and the individual in 
this present world, the drink habit leads to the damnation 
of the soul. In his First Epistle to the Corinthians the 
apostle Paul classes the drunkard with adulterers and thieves 
and other vile sinners, who shall not "inherit the kingdom of 
God" (1 Cor. 6: 10). This of itself is enough to awaken 
every true Christian's sympathy, and to enlist his earnest 
efforts to deliver those who are enslaved by strong drink. 
Many of these are men possessing noble traits of character, 
and if the bondage of rum were shaken off might be orna- 
ments to society, shining lights in the world, and bright stars 
at last in the glorious galaxy of the skies. I pity from the 
depths of my soul the man who has lost his self-control, and 
become a slave to this appetite; and so far as ability and 
opportunity allow I would gladly do my best to avert the 
impending ruin of his immortal soul. 

Having lived in various towns and villages where liquor 
was sold, I have been asked quite often whether or not I 
had been disturbed by the drunkenness and revelry that oc- 
curred in those communities. While the mere noise of revelry 
never caused me an hour's loss of sleep, yet I have often been 
greatly disturbed even to sighing and tears as I have thought 
of the wreck and ruin inflicted upon the bodies, minds and 
souls of those who were surrendering themselves to the 
power of drunkenness. I have lain awake at night thinking 
of the broken-hearted mothers, wives, daughters and sisters, 
whose hearts have bled with grief on account of the debauch- 
ery of those who were dear to them, and whose utter ruin 



190 Sermons 

perhaps was near at hand. But on such occasions my chief 
sorrow has sprung from the thought of the drunkard's final 
doom in the "everlasting fire prepared for the devil and his 
angels." Could I speak face to face with all the drunkards 
of the land, I would warn them of the fate that lies before 
them, and earnestly entreat them to burst the fetters with 
which devils are dragging them to the sides of the Pit. I 
would entreat them for the sake of their loved ones at home, 
whose hearts are torn with grief on their account. I would 
implore them for the sake of their own immortal souls to 
abandon this soul-destroying habit. I would say to those 
who have never handled the wine cup, touch it not ; to those 
who have tasted I would say, taste it not again, for it is a bad 
example. To those who have already gone to excess I say, 
quit it at once before the evil habit is fastened upon you. 
Men do not become drunkards at once, and no man ever 
became a drunkard by abstaining entirely. 

To Christian men and women I would say, let us help 
these endangered ones to quit the evil habit of drink. Pray 
for them, and use every effort to drag them from the gulf 
that yawns before them. By the right use of the ballot, 
and in every other righteous way, let us seek to remove the 
sources and places of temptation. How can any child of 
God be content to remain unconcerned and inactive while 
the emissaries of rum are carrying on their dreadful work at 
our very doors! 

The other appetite that I would specially raise a warning 
against is coveteousness, or avarice, the love of money. I 
verily believe that the greatest sin in the world, the sin that 
does the most harm, lies in the greedy pursuit of money and 



Sympathy for the Slain 191 

the selfish hoarding of it. If a visitor from another world 
were to suddenly drop down into our modern life and observe 
it for awhile, he would surely conclude that the chief end 
of mankind is to amass wealth. To very many of our fellow 
creatures gold is their god. To make money they will go 
to any extreme, and they care little as to how it comes if 
they can only get and hold it. They scruple not to violate 
the laws, to cheat the government, to take advantage in trade, 
and hesitate not to sacrifice truth, right and justice in the 
attainment of their ends. Many a man will resort to all 
sorts of tricks and sacrifice every principle of righteousness, 
in order to get a petty office that pays a few hundred dollars 
salary. For money there are men who will sell, not only 
their votes, but even their souls. And it is a sad fact that 
covetousness is not confined to the outside world, but is often 
seen in the church, both in the pulpit and in the pew. Even 
some ministers — let us hope that their number is small — are 
not asking where they can do the most good, but where can 
they get the largest salary. Not a few church members feign 
poverty, and hide their narrow-hearted selfishness and covet- 
ousness behind the screen of necessity, which soon disappears 
when their own interests and pleasures are involved. 

The apostle Paul struck the tap-root of human nature 
when he said: "The love of money is the root of all evil;" 
or as the Revised Version has it: "The love of money is a 
root of all kinds of evil" (1 Tim. 6: 10). He gave covet- 
ousness its proper classification when he called it idolatry 
and placed it in closest companionship with vilest vices. 
How many immortal souls have been slain, how many are 
being ruined today, directly or indirectly, by this ungodly 



192 Sermons 

greed after gain! It is the hidden mainspring that runs 
many soul-destroying machines, such as gambling-saloons, 
brothels and similar dens of vice. It is the chief engine that 
is driving the machinery of the liquor traffic, in both whole- 
sale and retail departments. Is not this the reason why those 
who are engaged in the manufacture and sale of strong drink 
are so sensitive? It is well said that a man's purse is con- 
nected with one of his most sensitive nerves, and that to 
touch it is sure to make him wince. 

But in saying these things I would not be understood as 
cherishing ill-feeling against those who are thus erring, but 
to be influenced rather by love for their souls. Were I 
seeking popularity I would let such persons and their prac- 
tices alone, and confine myself to preaching a "smooth 
gospel." My hostihty is not against them as individuals, 
but against their business. Many of them are kind-hearted, 
generous fellows, but their trade is doing only evil, and that 
continually. I would ask such persons: What need is there 
for your business ? What good do you do ? Are you helping 
forward any of the interests of your fellow men — whether 
commercial, social, political or religious? Rather, are you 
not doing that from day to day which desolates homes, 
destroys fortunes, makes widows and children penniless, 
breaks the hearts of the innocent, and ruins the souls of those 
who come directly under your influence? Let every one to 
whom these questions bring conviction of wrong-doing 
remember that there is mercy for the sinner who turns from 
his sins and seeks the pardon of an offended God. The 
prophet voices the Divine mercy when he says: "Let the 
wicked forsake his way, and the unrighteous man his 



Sympathy for the Slain 193 

thoughts; and let him return unto the Lord, and he will 
have mercy upon him ; and to our God, for he will abun- 
dantly pardon" (Isa. 55:7). "Though your sins be as 
scarlet, they shall be as white as snow; though they be red 
like crimson, they shall be as wool" (Isa. 1:18). And 
the apostle Paul says: "This is a faithful saying, and worthy 
of all acceptation, that Christ Jesus came into the world to 
save sinners; of whom I am chief" (1 Tim. 1: 15). Best 
of all, the Saviour Himself declared concerning even the 
vilest sinners: "Him that cometh to me I will in no wise 
cast out" (John 6: 37). 

Seeing then, my brethren, how the souls of our fellow 
men are being slain in these and many other ways, how can 
we sit unmoved? Is it not enough to awaken our sympathy? 
Either we do not feel the reality of these things, or do not 
value the souls of our fellow men, or do not love the Christ 
who died to save them as we ought to love Him ; or else 
we could not refrain from weeping with the prophet over 
"the slain of the daughter of my people." If our neighbors 
were suffering from some temporal calamity, such as pes- 
tilence or famine, how it would stir our souls and cause 
us to put forth every effort for their relief. How much 
more deeply stirred, then, ought we to be when we realize 
that there are souls all about us that are in direst peril of 
eternal ruin. Surely our sympathies should be so aroused 
as to wring from our aching hearts the cry of the prophet: 
"Oh that my head were waters, and mine eyes a fountain 
of tears, that I might weep day and night for the slain of 
the daughter of my people!" Oh, the carnival of death! 



194 Sermons 

It is enough to break a heart of adamant, and to force tears 
from the eyes of the most hardened sinner. What more 
can I say or do? 

"My God ! I feel the mournful scene, 
My bowels yearn o'er dying men; 
And fain my pity would reclaim, 
And snatch the firebrands from the flame. 
But feeble my compassion proves, 
And can but weep where most it loves; 
Thine own all-saving arm employ, 
And turn these drops of grief to joy." 



ii 



VII. 

The All-Important Question 

What shall it profit a man, if he shall gain the 
whole world, and lose his own soul? Or what 
shall a man give in exchange for his soul? — Mark 
8:36,37. 

HERE is a question proposed for our consideration, a 
sum to be worked out. No doubt, among my read- 
ers there are some cool and calculating heads, both 
old and young, who, if dollars and cents were concerned, 
would be ready listeners and diligent students of what I 
have to say. But a matter of far greater importance than 
silver and gold demands your consideration. 

I have read a little in history, ancient and modern, and 
have delved a little in the sciences, in philosophy, and in 
art; but I have never found a question to be compared with 
this. Socrates, Plato and Aristotle, Newton and Bacon, 
Euclid and Kepler, Napier and Davies, and many others 
like them, in all their deep researches after mathematical, 
philosophical and scientific truth, never discovered a proposi- 
tion fraught with half the significance to the human family 
as the one before us. It is a problem in profit and loss, to 
use the terms of the mathematician. Our Saviour states it 
in a twofold form: "What shall it profit a man, if he shall 
gain the whole world, and lose his own soul ? Or what shall 
a man give in exchange for his soul?" 



196 Sermons 

First, then, let us take the question in its former phrasing 
— that of gaining the world and losing the soul. After the 
manner of the business man or the arithmetician, let us 
sum up the gains and the losses, note the contrasts, and 
balance the account. What does the man really gain who 
gains the whole world? It is generally conceded that these 
gains consist principally of the riches, pleasures and honors 
of this present life. I shall not stop to estimate how large 
an amount of these a man may really get, nor to what a 
height they may elevate him in his own esteem or in the 
opinion of his fellow men. But granting for the moment 
that he can gain all these in their fullest measure, I would 
inquire into their nature and value. 

At the very best this gain is only temporary. The riches 
of the world soon take to themselves wings and fly away. 
Its pleasures are transitory, its joys soon end, its honors fade 
and perish. Not one of them can be carried over into 
eternity. The records of human observation declare that 
"to-day we live, to-morrow we die." In the graphic language 
of the patriarch Job, our "days are swifter than a weaver's 
shuttle." The Bible compares this mortal life to the grass, 
to a shadow, to a handbreadth, to a tale that is told. "As 
for man," says the Psalmist, "his days are as grass; as a 
flower of the field, so he flourisheth. For the wind passeth 
over it, and it is gone; and the place thereof shall know it 
no more" (Psa. 103: 15, 16). "The days of our years are 
threescore years and ten; and if by reason of strength they 
be fourscore years, yet is their strength labor and sorrow; 
for it is soon cut off, and we fly away" (Psa. 90: 10). These 
facts are patent to the most casual observer. 



The All-Important Question 197 

Again, are not these riches, pleasures and honors unsatis- 
factory? The pursuit of these objects is often marked by 
features that mar the seeker's happiness. Toil, anxiety and 
suffering are necessary concomitants of such a quest. The 
cares which riches induce, the responsibility that honor 
brings, the painful reactions that often follow the gratifica- 
tion of the appetite for pleasure, all unite to prove them 
incapable of rendering perfect satisfaction. The rich man 
may have a table laden with dainties, and obsequious ser- 
vants to do his bidding, but when disease grips him and 
appetite fails, his material abundance is powerless to give 
him pleasure. Did you ever know a man to be satisfied with 
riches, however large the sum, or to be contented with the 
honors and pleasures that were heaped upon him? Ask the 
gluttons, inebriates and libertines, who revel in their lusts, 
if they are satisfied. Inquire of the millionaires and multi- 
millionaires, ancient and modern, and the world-conquerors 
like Caesar, Alexander and Napoleon, if wealth and conquest 
made them happy. Alexander the Great, when he had con- 
quered the world, wept because there were not other worlds 
to conquer. Napoleon, though he had ridden in triumph 
over Europe, was insatiable and far from happy. Human 
history shows that men are never satisfied with the honors 
that come to them. The most successful general of the 
Civil War, though crowned with the highest military honors 
and twice chosen President of the United States, was not 
satisfied, but aspired to a third term in the presidential 
chair. 

Suppose a man could stand upon some mountain peak, 
and with the most powerful telescope look out upon the 



198 Sermons 

earth as far as sight would go, and know that all these 
broad acres were his own. Suppose him to be surrounded 
with every comfort that body, mind and heart could wish, 
covered with greatest honors, surpassed by no warrior, ruler, 
orator, statesman, poet, painter, or other man of distinction. 
Think of him as subject to no pain of body, no anxiety of 
mind, with every want satisfied, and every imaginable com- 
fort, except the religion of Christ. Suppose, moreover, that 
he is permitted to live in the vigor and strength of man- 
hood's prime in the enjoyment of these advantages for a 
thousand years. Tell me, of what value would all these 
things be to him, if at the end of the last day of his thousand 
years of self-indulgence he must die, leave all his riches, 
honors and pleasures behind, and lose his own soul? What 
has he gained? The things to which he gave his life cannot 
allay the pangs of death, nor prepare for him a home in 
heaven. His loss is utter and without remedy. 

It is in order to inquire next. What does a man lose when 
he loses his soul? First of all, he loses all the pleasures of 
religion in this life. The apostle says that "godliness is 
profitable unto all things, having promise of the life that 
now is, and of that which is to come" (1 Tim. 4:8). In 
the process of losing his soul a man forfeits that peace of 
conscience, that tranquility of mind and soul, which one 
enjoys when walking in the fear of the Lord and in the 
path of duty. He loses that calmness and resignation which 
the true Christian feels in the midst of cares and difficulties, 
temptations and sufferings. When danger threatens such a 
man he is uneasy, and when death impends he is overwhelmed 
with fear. Possibly he is callous, because he has hardened 



il 



The All-Important Question 199 

his heart, ignoring the fact that "the sting of death is sin, 
and the strength of sin is the law." In either case, no 
triumph awaits him, no happy anticipations of a brighter 
world. He has laid up no treasure in heaven, and his soul is 
poor indeed. 

Necessarily such a person loses all the pleasures of the 
Better Land, the indescribable glories of that inheritance 
which is "incorruptible, and undefiled, and that fadeth not 
away, reserved in heaven" for God's faithful ones. He loses 
the associations of heaven, the blessed communion of saints. 
He has no seat with Abraham, Isaac, Jacob, Moses, and the 
hosts of glorified saints, and with the ten thousand times 
ten thousand angels that wait around the throne. He is shut 
out from the sight of that glorious City "whose builder and 
maker is God." He cannot roam along the banks of that 
crystal stream which makes glad the City of God, nor walk 
the golden streets of the New Jerusalem. For him there is 
no harp nor crown, nor "song of Moses and the Lamb." 
For him there is no fountain of eternal youth and vigor, 
no immortal existence in that happy land — 

s 
"Where the rivers of pleasure flow o'er the bright plains, 
And the noontide of glory eternally reigns." 

But the loss of the soul does not consist chiefly in negatives 
or deprivations; it has a very positive side also. That is to 
say, it impoverishes the soul and dooms it to hell, a place of 
eternal punishment, in company with the Devil and his 
angels, "where their worm dieth not, and the fire is not 
quenched" (Mark 9:46). The Scriptures, in speaking of 



200 Sermons 

this dreadful place, use such expressions as these: "bottom- 
less pit," "lake of fire and brimstone," "the smoke of their 
torment ascendeth up forever and ever, and they have no 
rest day nor night," "weeping and gnashing of teeth." 
Richard Baxter says: "As the enjoyment of God is the 
heaven of saints, the loss of God is the hell of the ungodly; 
and as the enjoying of God is the enjoying of all, so the loss 
of God is the loss of all. What a dungeon the earth would 
be, if it had lost the sun ; what a loathsome carrion the body 
would be if it had lost the soul; yet these would be nothing 
to the loss of God!" As no one can comprehend God, so 
none can describe the loss of a soul devoid of God, shut up 
in hell. As "eye hath not seen, nor ear heard, neither have 
entered into the heart of man, the things which God hath 
prepared for them that love him," so it is true that no mortal 
mind can conceive the horrors of that "everlasting fire pre- 
pared for the devil and his angels." 

However, we may learn from the inspired records some 
things concerning the nature of this loss. It is said to be 
infinite in extent and eternal in duration. Jesus admonished 
his disciples: "Fear not them which kill the body, but are 
not able to kill the soul; but rather fear him which is able 
to destroy both soul and body in hell" (Matt. 10:28). 
Christ represents the King in the judgment scene as saying 
to the wicked: "Depart from me, ye cursed, into the eternal 
fire which is prepared for the devil and his angels" (Matt. 
25:41). The apostle Paul declares that those who "know 
not God, and that obey not the gospel of our Lord Jesus 
Christ," "shall be punished with everlasting destruction from 
the presence of the Lord, and from the glory of his power, 



The All-Important Question 201 

when he shall come to be glorified in his saints" (2 Thess. 1 : 
8-10). These solemn expressions cannot be explained away. 
The fire and brimstone and "the worm that dieth not" may 
be figures of speech, or they may not ; but whether figurative 
or literal, they are designed to convey at least some concep- 
tion of a terrible state of loss and agony. One thing is 
certain, the punishment is indescribably severe and has no 
end. Not only is the suffering endless, but it increases rather 
than diminshes as the ages roll on. "They shall desire to 
die, and death shall flee from them." 

Note also that this loss is irretrievable, without remedy 
or hope of recovery. Once in hell, in hell forever. There 
is no repentance, no release, no escape, beyond the grave. 
Prayers and entreaties, groans and sighs, will find no re- 
sponse, for there remains no more sacrifice for sin. 

"In that lone land of deep despair 

No Sabbath's heavenly light shall rise; 
No God regard your bitter prayer, 
No Saviour call you to the skies." 

Between the home of Lazarus and the abode of Dives there 
is fixed a broad, impassable gulf. All the priests in the 
land may be assembled and all the mothers gathered; they 
may weep and cry and pray until their cheeks are blistered 
and their throats are parched, but all to no avail. The soul 
once lost is hopelessly gone, without a ray of light to mitigate 
the horrid gloom. I can conceive of the man who had lost 
one of his hundred sheep, or the woman who had lost one of 
her pieces of silver, searching for it with good hope of finding 
it ; of that father whose younger son had abandoned his home 



202 Sermons 

and wandered Into a far country, fondly and anxiously hoping 
that some day he may return. I can think of that prodigal 
boy, though in poverty and rags, returning home with the 
hope that his father will receive him again; of a prisoner 
condemned and shackled with chains in his prison-house, yet 
hoping for pardon or reprieve; of a shipwrecked mariner 
tossed upon the angry waves, famishing with hunger and 
shivering with cold, and crying out with all his might for 
help, in the hope that his cries may be heard and that some 
friendly ship may come to his rescue. But who can conceive, 
in the light of the teachings of the Bible, that any messenger 
of mercy can find the lost sinner in perdition, and effect his 
rescue; or that such a soul amid the awful retributions of 
eternity can hope to win his way out into the glories of 
Paradise ! He who knew the things that lie beyond the scope of 
our mortal vision sets forth the solemn truth in the Parable 
of the Rich Man and Lazarus, when he represents Abraham 
in Paradise as declaring to Dives in hell: ''Between us and 
you there is a great gulf fixed : so that they which would pass 
from hence to you cannot ; neither can they pass to us, that 
would come from thence" (Luke 16:26). Add to this our 
Lord's other declaration concerning the wicked : "These shall 
go away into everlasting punishment." From the solemn ut- 
terances of the Son of God there is no appeal! 

Let us stop for a moment, then, to balance the account, 
and to answer the question of the text: "What shall it profit 
a man, if he shall gain the whole world, and lose his own 
soul?" The man who gains the whole world really gains 
nothing; the man who loses his own soul loses everything. 
It amounts to this in the end, however it may appear in the 



The All-Important Question 203 

beginning. It is all loss, no profit. And who can estimate 
the greatness of the loss? No human mind, not even the 
mind of an angel, is equal to the mighty computation. Only 
God Himself, who includes all things past, present and future 
in the grasp of His omniscience, can measure the loss of the 
soul that loses itself from the infinite glories of heaven by 
sinking into the infinite depths of hell. 

We come back now to the text in the second form that it 
presents: "What shall a man give in exchange for his soul?" 
In studying Political Economy we learn that values are of 
two kinds — intrinsic or real, and exchangeable, and that the 
greater the intrinsic value the less is the exchangeable value. 
For instance, here is a fifty-dollar banknote. Its exchangeable 
value is large, but its real value is comparatively nothing, for 
it is worth no more than a piece of blank paper of the same 
quality and size. Compare the essentials of life, such as air, 
water and food, with things that are mere luxuries. Now if 
the essentials of life have so great intrinsic value and so little 
exchangeable value, how great indeed must be the intrinsic 
value of the life or soul itself ! The conclusion is inevitable, 
that the human soul has no exchangeable value. 

But again: we usually measure value by cost. This is 
another law of Political Economy. What has the soul cost 
God ? His creative energy. His very breath ; for it is writ- 
ten that "the Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of life, 
and man became a living soul" (Gen. 2:7). And then, 
when man had forfeited his soul or life by disobedience, God 
to redeem it gave His only-begotten Son to suffer and die in 
his stead. So that, if it is possible to estimate the value of 



204 Sermons 

the breath of God and the blood of His Son Jesus Christ, 
the soul of man might be valued also. In the words of 
James Montgomery's great hymn: 

"What is the thing of greatest price, 

The whole creation round? 
That which was lost in Paradise, 
That which in Christ is found: 

"The soul of man, Jehovah's breath. 
That keeps two worlds at strife ; 
Hell moves beneath to work its death, 
Heaven stoops to give it life. 

"God, to reclaim it, did not spare 

His well-beloved Son ; 
Jesus, to save it, deigned to bear 

The sins of all in one." 

In view of the estimate placed upon the human soul by 
Him who made it and by Him who gave His own life to re- 
deem and save it, ought not every man to estimate his soul 
at such a value that nothing could induce him to barter it 
away for things that perish in the using? We are told that 
Esau sold his birthright for a mess of pottage, and that Judas 
Iscariot sold his Lord for thirty pieces of silver; but it re- 
mains to be seen what kind of a bargain you, my reader, will 
make — whether you will exchange light for darkness, hope for 
despair, happiness for misery, eternal life for everlasting 
death, endless glory and honor for shame and everlasting 
contempt. 

It is said that an old minister made a visit to a young man 
whose father had been his most intimate friend. The young 



The All-Important Question 205 

man was a professor of science in a college, and had acquired 
considerable fame on account of some work in astronomy that 
he had done. In taking his leave after the interview, the 
minister said : "My young friend, you have gained much repu- 
tation by your astronomical calculations, and I wish now to 
suggest to you a problem for solution." And then he uttered 
in friendly but solemn tones the words of this text: **What 
shall it profit a man, if he shall gain the whole world, and 
lose his own soul? or what shall a man give in exchange 
for his soul?" How the problem was worked out by the bril- 
liant young professor does not appear ; but I could wish that 
all who read these words might be so haunted by this two- 
fold question of Christ, that they might seek the answer day 
and night until they find it to their everlasting welfare. 
Should you forget every word that I have said in trying 
to unfold the meaning of this great text, I beg that you will 
not forget the text itself. He that uttered it came down 
from heaven to reveal to men the way of salvation, and He 
has set before men the open door to a life of peace on earth 
and of eternal joy in the world to come. Also He has 
pointed out the broad road that leads to destruction, and 
sounded a solemn warning for all who are tempted to walk 
in it because it seems easy and profitable to the flesh. He 
sets before every soul the question of profit and loss, and 
leaves each one to decide the mighty issue for himself. Upon 
the decision eternal consequences hang. What shall your 
decision be? 



VIII. 
The Design of Baptism 

Unto what then were ye baptized? — Acts 19:3, 

MUCH of the confusion that exists upon the subject 
of Christian baptism originates from mistaking its 
particular design. I think this case of the rebaptism 
of the twelve Ephesian disciples, in the incident connected 
with the text, sets forth very clearly its chief design. I use 
the word "design" intentionally, because it means to "point 
out," to be the "sign" of a thing. Now what does water 
baptism point out? Of what is it the sign? My answer is: 
Holy Ghost baptism. 

Before entering upon the direct proof of this proposition, 
let us glance at some of the various opinions that people pro- 
fess to derive from the Bible on this subject. The Quakers, 
or Friends, assert that water baptism was never designed to 
continue in the Church of Christ any longer than while Jewish 
prejudices made such an external ceremony necessary. Hence 
they spiritualize it everywhere. I regard this view as being 
so unfounded as scarcely to require refutation. Yet I am 
inclined to believe that this view is to be preferred rather than 
the opposite extreme of laying undue stress upon water. 

Another sect, known as Christadelphians, or Thomasites, 
affirm that the chief design of water baptism is to indicate 
the hope of Israel to come, or Christ's coming to reign on the 
earth. This view, however, is so utterly without Scripture 
warrant that I deem it still less worthy of consideration. 



The Design of Baptism 207 

That body of Christians, called Disciples of Christ, or 
followers of Alexander Campbell, teach that water baptism 
is for the remission of sins. Now, if this means a token 
of the remission of sins, a sign of it, we could in a measure 
agree with it. But if it is meant that one's sins are actually 
remitted in baptism, that the Holy Spirit is imparted thereby, 
so that no man is pardoned till he is baptized — that is, if 
baptismal regeneration is meant — we cannot agree with those 
who hold that view. They base their opinion chiefly upon 
three passages of Scripture. The first is this: "Except 
a man be born of water and of the Spirit, he cannot enter 
into the kingdom of God" (John 3:5). Jesus had first said 
to Nicodemus: "Except a man be born again, he cannot see 
the kingdom of God," and when the Pharisee was puzzled 
by this declaration Jesus affirmed the necessity of being born 
of water and of the Spirit, as quoted above. Now 1 think 
the Master designed to teach that the Spirit introduces us 
into the invisible or spiritual kingdom, and the water into 
the visible kingdom or church — the baptism with water being 
the symbol of baptism by the Spirit. It is not merely "see" 
the kingdom, but "enter into" it that is here set forth. 

The second passage relied upon by the Disciples to support 
their doctrine is in the address of Peter on the Day of Pen- 
tecost: "Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins, and ye shall 
receive the gift of the Holy Ghost" (Acts 2:38). But 
Peter did not stop at that; he went on to say: "For the 
promise is unto you, and to your children, and to all that 
are afar off, even as many as the Lord our God shall call" 
(Acts 2:39). What promise? Why, the promise of the 



208 Sermons 

Holy Ghost. Pentecost was preeminently the day of the 
Holy Ghost, and on that day Christian baptism was ad- 
ministered for the first time. They were to receive baptism, 
not to remit their sins, but because their sins were already 
remitted in the name of Christ through the Holy Ghost. 
The water baptism was to them a token of Holy Ghost 
baptism. 

The third passage is contained in Paul's explanation of 
the circumstances of his conversion as he addressed the mob 
in the temple area. He says that Ananias exhorted him: 
"Arise, and be baptized, and wash away thy sins, calling on 
the name of the Lord" (Acts 22: 16). But Paul had already 
received his sight, and had been filled with the Holy Ghost 
before he was baptized by Ananias, as is clearly set forth 
in the parallel account of his conversion (Acts 9: 17, 18). 
Nobody will assert that the baptismal waters wash away any 
man's sins, for that contradicts the testimony of our senses. 
The application of water is only symbolical — a sign of the 
work which has been wrought in the heart by the Holy Spirit. 

Another large and influential denomination of Christians 
zealously maintain that the chief object of Christian baptism 
is to represent the death, burial and resurrection of Christ. 
What then does the Lord's Supper represent? Does it not 
represent the sacrificial work of Christ, His death and burial 
and resurrection? It would seem plain that it does, in the 
light of the apostle's words: "As often as ye eat this bread, 
and drink this cup, ye do shew the Lord's death till he come" 
(1 Cor. 11:26). Is it reasonable to suppose that Christ 
would institute only two sacraments, and make both of them 
represent the same thing? Besides, if this be the design of 



The Design of Baptism 209 

baptism, where is it so stated in the Gospels or the Acts of 
the Apostles? In vain might one search the four Gospels 
in search of such a statement; and in the Acts there is not 
a single hint of any one being baptized in token of the death, 
burial and resurrection of Christ. 

The doctrine now under examination is predicated upon 
two passages in the Epistles of Paul. The first is in Ro- 
mans 6:4 — "We are buried wuth him by baptism into 
death; that like as Christ was raised up from the dead by 
the glory of the Father, even so we also should walk in 
newness of life." The second is in Colossians 2: 12 — ''Buried 
with him in baptism, wherein also ye are risen with him 
through the faith of the operation of God, who hath raised 
him from the dead." If the context be examined these ex- 
pressions are found : "Baptized into his death," "buried with 
him by baptism into death," "dead with Christ," "crucified 
with him," "planted together in the likeness of his death," 
"circumcised with the circumcision made without hands," 
"raised up from the dead by the glory of the Father," "risen 
with him through the faith of the operation of God." Now 
all these expressions set forth a spiritual crucifixion, a spiritual 
death, a spiritual burial, a spiritual circumcision, a spiritual 
planting, a spiritual resurrection. There is no actual death, 
nor burial, nor resurrection. If these passages contain any 
allusion to water baptism, it is only to represent a spiritual 
reahty. No attempt is made here to discuss the mode of 
baptism — a topic reserved for treatment in another discourse. 
But I steadfastly maintain that these passages represent some- 
thing vastly higher and better than water baptism. 



210 Sermons 

Let us now come to direct proof of the proposition, that 
the design of water baptism is to represent the baptism of 
the Holy Spirit. It is worthy of note that in the Old Testa- 
ment, where the anointing with oil and the cleansing with 
water are spoken of, they are symbolic of the work of the 
Divine Spirit. For example, in First Samuel 16: 13 it is 
said: "Then Samuel took the horn of oil, and anointed him 
(David) in the midst of his brethren; and the Spirit of the 
Lord came upon David from that day forward." A kindred 
passage is in Isaiah 44: 3, where Jehovah says by the hps of 
the prophet: "I will pour water upon him that is thirsty, 
and floods upon the dry ground: I will pour my spirit upon 
thy seed, and my blessing upon thine offspring." In similar 
vein God speaks by the prophet Ezekiel: "Then will I sprin- 
kle clean water upon you, and ye shall be clean: from all 
your filthiness, and from all your idols, will I cleanse you. 
A new heart also will I give you, and a new spirit will I put 
within you : and I will take away the stony heart out of your 
flesh, and I will give you a heart of flesh, and I will put my 
spirit within you" (Ezek. 36:25-27). To these I may add 
a passage from the Gospel of John, in which Jesus refers to 
the "scripture" as written by the prophet Isaiah: "Jesus stood 
and cried, saying. If any man thirst, let him come unto me, 
and drink. He that believeth on me, as the scripture hath 
said, out of his belly (or from within him) shall flow rivers 
of living water." Then John explains the meaning of this 
promised "living water," saying: "But this spake he of the 
Spirit, which they that believe on him should receive: for 
the Holy Ghost was not yet given; because that Jesus was 
not yet glorified" (John 7: 37-39). 



The Design of Baptism 211 

When we come to the New Testament, the proof that 
water baptism was designed to represent particularly the bap- 
tism of the Spirit is both abundant and conclusive. It is true 
that, in a general sense, it includes the work of the Father 
and the Son, as well as of the Holy Spirit. This is seen in 
the language of our Lord's charge to His disciples after the 
resurrection: "Go ye therefore, and make disciples of all the 
nations, baptizing them into the name of the Father and of 
the Son and of the Holy Spirit" (Matt. 28: 19, Am. Rev. 
Ver. ). But again 1 repeat, this baptism with water was 
designed especially to represent the baptism of the Holy 
Ghost. 

Proceeding with the proof, I call attention to the declara- 
tion of John the Baptist as recorded in Luke 3 : 16 — "1 indeed 
baptize you with water; but one mightier than I cometh, the 
latchet of whose shoes I am not worthy to unloose: he shall 
baptize you with the Holy Ghost and with fire." To like 
purpose is the passage in John 1 : 33, where the Baptist says : 
**He that sent me to baptize with water, the same said unto 
me. Upon whom thou shalt see the Spirit descending, and 
remaining on him, the same is he which baptizeth with the 
Holy Ghost." Before His ascension Jesus said to His disci- 
ples: ''Behold, I send the promise of my Father upon you: 
but tarry ye in the city of Jerusalem, until ye be endued 
with power from on high. For John indeed baptized with 
water; but ye shall be baptized with the Holy Ghost not 
many days hence" (Luke 24: 49; Acts 1:5). Accordingly, 
on the Day of Pentecost the apostles and their fellow disci- 
ples in the upper room "were all filled with the Holy Ghost," 
and the people witnessed the fulfilment of the prophecy of 



212 Sermons 

Joel and the promise of the Risen Lord. To the assembled 
multitude Peter proclaimed Christ, the crucified One, as 
risen from the dead. Under the preaching many were con- 
victed by the Spirit and cried out: "Men and brethren, 
what shall we do?" To this appeal Peter responded: "Re- 
pent, and be baptized every one of you in the name of Jesus 
Christ for the remission of sins, and ye shall receive the gift 
of the Holy Ghost. For the promise is unto you, and to 
your children, and to all that are afar off, even as many as 
the Lord our God shall call. Then they that gladly received 
his word were baptized; and the same day there were added 
unto them about three thousand souls" (Acts 2: 37, 38, 41). 
With this enduement the disciples went forth and preached 
the word everywhere, the Lord working in them and in the 
people, producing wonderful and glorious results. 

Now look at the account given in the eighth chapter of Acts 
concerning the reception of the gospel by the Samaritans: 
"Then Philip went down to the city of Samaria, and 
preached Christ unto them. . . . Now when the apostles 
which were at Jerusalem heard that Samaria had leceived 
the word of God, they sent unto them Peter and John: 
who, when they were come down, prayed for them, that 
they might receive the Holy Ghost. For as yet he was 
fallen upon none of them: only they were baptized in the 
name of the Lord Jesus. Then laid they their hands on 
them, and they received the Holy Ghost" (Acts 8: 5, 14-17). 

Refer again to the case of Saul of Tarsus, under conviction 
of sin at Damascus, his eyesight taken from him for a season, 
waiting and praying for relief. The Lord sent a godly man 
named Ananias to bring him a message of cheer. "And 



The Design of Baptism 213 

Ananias went his way, and entered into the house ; and put- 
ting his hands on him said, Brother Saul, the Loid, even 
Jesus, that appeared unto thee in the way as thou earnest, 
hath sent me, that thou mightest receive thy sight, and be 
filled with the Holy Ghost. And immediately there fell 
from his eyes as it had been scales; and he received sight 
forthwith, and arose, and was baptized" (Acts 9: 17, 18). 

Consider also that remarkable transaction in the house of 
Cornelius the centurion at Caesarea, as related in the tenth 
chapter of Acts. Peter had gone at the summons of Cor- 
nelius, and had spoken the gospel message to him and his 
household. Then the record says: "While Peter yet spake 
these words, the Holy Ghost fell on all them which heard 
the word. And they of the circumcision which believed were 
astonished, as many as came with Peter, because that on the 
Gentiles also was poured out the gift of the Holy Ghost. For 
they heard them speak with tongues, and magnify God. 
Then answered Peter, Can any man forbid water, that these 
should not be baptized, which have received the Holy Ghost 
as well as we? And he commanded them to be baptized 
in the name of Jesus Christ" (Acts 10: 44-48). Subsequently 
Peter explained the occurrence to the brethren at Jerusalem, 
using these significant words: "As I began to speak, the 
Holy Ghost fell on them, as on us at the beginning. Then 
I remembered the word of the Lord, how that he said, John 
indeed baptized with water; but ye shall be baptized with 
the Holy Ghost" (Acts 11: 15, 16). 

Could anything be clearer or more to the point than these 
examples? But to fasten the truth still more securely let 
us recall the dealing of the apostle Paul wnth the twelve men 



214 Sermons 

at Ephesus — "certain disciples," to whom he put the question, 
''Have ye received the Holy Ghost since ye believed? And 
they said iinto him, We have not so much as heard whether 
there be any Holy Ghost. And he said unto them, Unto 
what then were ye baptized? And they said. Unto John's 
baptism" (Acts 19:2, 3). Then after a brief explanation 
of the design of John's baptism, "they were baptized in the 
name of the Lord Jesus" (verse 5). That is, they were 
rebaptized in the name of Christ, John's baptism not being 
sufficient; "and when Paul had laid his hands upon them, 
the Holy Ghost came upon them; and they spake with 
tongues and prophesied" (verse 6). 

The Holy Spirit is mentioned explicitly fifty-one times in 
the Book of Acts, and the book might well be styled "The 
Gospel of the Holy Ghost." Christ never baptized any one 
with water (John 4:2), but He did baptize with the Holy 
Spirit. The Scriptures do not teach us to pray for the bap- 
tism of water, nor even for the baptism of the Father or the 
Son; but they do teach us to pray for the baptism of the 
Holy Ghost. This is the "one baptism" of which Paul 
speaks in Ephesians 4:5. It is the free gift of God to all 
who sincerely desire it. Wiser than Solomon is he who 
earnestly seeks to be baptized with power from on high. 
May every sinner pray for the Spirit whose office is to con- 
vict men of sin, of righteousness and of judgment! May 
every child of God receive the baptism of the Spirit, in order 
to a deeper knowledge of Christ and a greater love for Him! 
May this great gift come upon all the saints of God, to bear 
witness to their sonship to the Heavenly Father, causing 
each one to reahze that he is an heir of God and a joint-heir 



The Design of Baptism 215 

with Christ. What is water baptism worth without this 
spiritual baptism of which it is the symbol? The greatest 
preacher that the world ever saw did not baptize with water, 
but He did baptize with the Holy Ghost and with fire. 
Moses must see the burning bush ; the Israelites must have 
for their guidance the pillar of fire; Elijah must have the 
fire of the Lord to consume the sacrifice, and he must mount 
to heaven in a chariot of fire; Isaiah must have his lips 
touched with a live coal from the altar of God; and the 
apostles of Christ must be electrified with the tongues of 
flame that symbolized the presence of the Holy Ghost. Oh, 
for this greatest of all baptisms, the baptism of the Holy 
Spirit of the Living God! 



IX. 

The Mode of Baptism 



Go ye therefore, and make disciples of all the 
nations, baptizing them into the name of the 
Father and of the Son and of the Holy Ghost. — 
Matt. 28: 19. 



THE subject here to be discussed is one that has oc- 
casioned much controversy in the Church. My aim 
in bringing it forward at this time is not to provoke 
dispute, nor merely to offset the teachings of those who 
beheve in immersion as a mode of baptism. But I do under- 
take to answer those who hold that only immersion is bap- 
tism, and I do this for the instruction of my own people. 
The fact that the subject of baptism is given so little prom- 
inence among Methodists is explained by their indifference 
to the mode, believing that all current modes are vahd, and 
also by the greater spiritual issues in which our preachers 
and people are interested. But sometimes our silence is 
misconstrued and used to our disadvantage, as if we had no 
sound arguments to sustain our belief and practice. Let it be 
understood, then, that I shall direct my remarks, not so much 
against immersion as a valid mode of baptism, but against 
the doctrine that no other mode than immersion is valid and 
allowable. While disclaiming any wish to offend those who 
hold the opposite view, I make no apology for presenting 
my own view as strongly as possible. 



The Mode of Baptism 217 

First of all, then, it is necessary to answer the question: 
"What is Christian Baptism?" A clear definition of the 
terms used is absolutely essential to the discussion of any 
subject. Our church catechism defines baptism as "an out- 
ward and visible sign of an inward, spiritual grace." I pre- 
fer, however, a more strictly logical definition, such as this: 
Baptism is a sacrament, in which water is used as an e.nblem 
of the purifying or cleansing influence of the religion of 
Christ upon the human heart, and especially as applied by 
the Holy Ghost. Is this a true definition? All will assent 
to it but immersionists, who would amend it so as to make it 
represent particularly "the death, burial and resurrection of 
Christ." According to their view, then, we have the two 
sacraments of Baptism and the Lord's Supper representing 
the same thing, as the Supper was instituted by our Lord 
to commemorate the sacrifice of Himself, His sufferings and 
death. Besides, if this is so, where is it stated in the Gospels, 
or in the Acts which records the administration of baptism 
immediately after the ascension of Christ? There are but 
two passages in the writings of the apostle Paul upon which 
they base this theory, and these we shall examine farther on. 

The next question is: "How ought the water to be 
applied ?" As to the mode the Scriptures are silent, and that 
fact ought to be sufficient to silence the advocates of one 
exclusive mode. But my contention is that the most natural 
and significant mode is pouring or sprinkling, both of which 
terms are included in the word "affusion." It is natural to 
look for a resemblance between the sign and the thing 
signified. In immersion the subject is applied to the water, 
instead of the water to the subject. On the other hand, the 



218 Sermons 

Holy Ghost Is uniformly represented as descending, shed 
forth, poured out, and by other similar terms. We are 
baptized "with the Holy Ghost" and "with water." The 
water is the instrument. Every shower of rain suggests 
the natural mode of baptism. The clouds pour out water 
upon the earth; hence affusion would seem to be the most 
natural and significant mode. 

It is of no small significance that pouring and sprinkling 
were the modes of purification in familiar use among the 
Jews, and it was to Jewish disciples that the Master gave 
the command to go and baptize all nations. Kings and 
priests were consecrated by having the holy oil poured upon 
their heads. Lepers and those who had touched unclean 
things were made ceremonially clean by the sprinkling of 
the consecrated water. Nearly if not quite all the cleansings 
or purifications were performed by these modes. Let us 
appeal to Scripture. The earliest record of a consecration 
is in Genesis 28: 18, where it is said that "Jacob rose up 
early in the morning, and took the stone that he had put for 
his pillows, and set it up for a pillar, and poured oil upon 
the top of it." A similar act is recorded of Jacob in Genesis 
35: 14. When the Israelites had determined to have a king, 
the prophet Samuel by divine direction took a vial of oil 
and poured it upon the head of Saul, the son of Kish, and 
thus consecrated him to the kingly office; and later when 
Saul had proved himself unworthy, the same prophet took 
a horn of oil and anointed David, the son of Jesse, to succeed 
him. (See 1 Sam. 10: 1 and 16: 13.) Other similar in- 
stances might be quoted, if necessary. 



The Mode of Baptism 219 

When Aaron was consecrated to the high priesthood the 
record says: "Moses took the anointing oil, and anointed the 
tabernacle and all that was therein, and sanctified them. 
And he sprinkled thereof upon the altar seven times, and 
anointed the altar and all its vessels, both the laver and its 
foot, to sanctify them. And he poured of the anointing oil 
upon Aaron's head, and anointed him, to sanctify him" 
(Leviticus 8: 10-12). Likewise the Levites, the priestly 
tribe were made ceremonially clean for their office. The 
record says: "The Lord spake unto Moses, saying. Take 
the Levites trom among the children of Israel, and cleanse 
them. And thus shalt thou do unto them to cleanse them: 
Sprinkle water of purifying upon them" (Num. 8:5-7). 
For the rites connected with the cleansing of lepers and of 
those who had touched a dead body, read the fourteenth 
chapter of Leviticus, especially verses 7 and 51, and the 
nineteenth chapter of Numbers, especially verses, 13, 18 
and 20. 

Turning now to the New Testament, we find that the 
Jews performed divers baptisms for cleansing purposes by 
sprinkling and pouring. The evangelist Mark says: "For 
the Pharisees, and all the Jews, except they wash their hands 
diligently, eat not, holding the tradition of the elders. And 
when they come from the market, except they wash, they 
eat not. And many other things there be, which they have 
received to hold, as the washing of cups, and pots, brasen 
vessels, and of tables (or beds)" (Mark 7:3, 4). That 
pouring was one of their modes of washing or baptizing 
their hands, is shown in Second Kings 3:11, where a servant 
is represented as saying to king Jehoshaphat: "Here is Elisha, 



220 Sermons 

the son of Shaphat, which poured water on the hands of 
Elijah." As to the tables, or beds, that the Jews in the time 
of Christ were accustomed to wash, or baptize, it would be 
unreasonable to suppose that they were immersed in water. 
Let us appeal to the Epistle to the Hebrews, the Leviticus of 
the New Testament. The writer says: **For if the blood 
of bulls and of goats, and the ashes of a heifer sprinkling 
them that have been defiled, sanctifieth to the purifying of the 
flesh : how much more shall the blood of Christ. . . For 
when Moses had spoken every precept to all the people ac- 
cording to the law, he took the blood of calves and of goats, 
with water, and scarlet wool, and hyssop, and sprinkled both 
the book, and all the people, saying. This is the blood of the 
testament which God hath enjoined unto you. Moreover 
he sprinkled with blood both the tabernacle, and all the 
vessels of the ministry. And almost all things are by the 
law purged (or cleansed) with blood" (Heb. 9: 13, 14; 
19-22). Let is be remembered that the thing I am trying to 
show just here is, that pouring and sprinkling were in familiar 
use among the Jews ; and I have been thus particular in quot- 
ing the very words of Scripture, because in the interpretation 
of the sacred text much depends upon the customs and habits 
of the people to whom the words were first spoken. 

That pouring or sprinkling (affusion) was the mode of 
baptism used by the apostles, may be argued from the various 
examples and instances that are recorded, especially in the 
Book of Acts. On the day of Pentecost, when the Holy 
Ghost descended in so much power, after Peter had preached 
a sermon three thousand persons were baptized; yet Jeru- 
salem, the city at which this took place, is situated on hills 



The Mode of Baptism 221 

where there is neither river nor lake. Even if it were prac- 
ticable to immerse that great multitude in so short a time, 
is it reasonable to suppose that three thousand unconvicted 
sinners would come provided with a change of raiment in 
order that they might be immersed? As a matter of fact, 
the Scriptures do not anywhere give us an account of persons 
changing their clothing, or leaving the place of worship or 
conversion to be baptized. On the contrary, it appears in 
more than one case that the rite was administered in private 
houses. In the case of Saul of Tarsus, a man named Ananias 
was directed by the Lord to go to the street called Straight, 
find the house of one Judas, and bring the restoration of 
sight to Saul who had been stricken with blindness. The 
record says that after sight had been restored Saul "arose 
(literally, stood up) and was baptized" (Acts 9: 17, 18). 
The baptism of the Philippian jailer by Paul and Silas is a 
clear case. They did not leave the precincts of the prison, 
yet the jailer "was baptized, he and all his, immediately," 
"at the same hour of the night" (Acts 16: 33). The inven- 
tion of a pool in the prison for the prisoners to bathe in, is 
a figment of immersionists' imagination. One more reference 
to the text of Scripture will help to illustrate the mode of 
baptism. Paul wrote to the Corinthians: "All our fathers 
were under the cloud, and all passed through the sea; and 
were all baptized unto Moses in the cloud and in the sea" 
(1 Cor. 10: 1, 2). Yet the historian tells us that when the 
Israelites crossed the Red Sea the waters stood as a wall on 
either hand, and the people went over dry-shod. How, then, 
were they "baptized" ? The answer may be found in Psalm 
77: 17: "The clouds poured out water." 



222 Sermons 

We argue again In behalf of pouring or sprinkling, because 
of the simplicity and adaptation of affusion to all times, 
places, persons and circumstances, and the frequent imprac- 
ticability and inadaptation of immersion. The scarcity of 
water in some parts of the world, the extreme severity of 
some climates, the physical weakness or sickness of some 
subjects and some administrators, form insuperable obstacles 
to the universal administration of baptism by immersion. 
The gospel is designed for the whole world, including all 
climates, all classes of persons and all individuals; but if 
immersion alone is valid baptism, we have a seal or sign of 
the covenant, the initiatory rite of admission to the visible 
church, that is unsuited to many persons, in many climates, 
in certain conditions of health. According to this view, one 
may believe in Christ at the church, in the home, by the 
wayside, in the dead of night, even upon the couch of sick- 
ness or death, and yet cannot obey the Master's command 
to be baptized, because the circumstances forbid it. Over 
against these facts set this other fact, that baptism by pouring 
or sprinkling, hke the gospel itself, is available at all seasons 
and in every place. As a noted writer says: ''The mode 
of immersion is unfavorable to universal practice, while the 
other mode can be performed in any place, at any time and 
to any person; in the desert waste, or in the city full; by the 
side of Jordan, at the house of Cornelius, in Philippi's prison, 
by the penitent's cross, or on the bed of sickness and death; 
to the Greenlander on his icy mountain, or the African in the 
desert of Sahara; in winter and in summer, by night and by 
day." 



The Mode of Baptism 223 

Let us now answer some of the chief arguments advanced 
to justify immersion as the only valid mode of baptism, and 
at the same time reply to some objections that are offered 
against the other modes. First of these is the claim that 
the Greek verb "baptizo" means to immerse, or dip, and 
never means anything else. What lexicographer says so? 
Only Dr. Carson, who acknowledges that **all the lexico- 
graphers and commentators are against me in their opinion." 
Yet he declares that ''lexicons are not ultimate authority," 
but "actual inspection" must determine the meaning of the 
word where it occurs. Dr. Ditzler in his work on Baptism 
names thirty-one lexicographers and "authors who speak 
lexicographically," who give other meanings and "sustain 
affusion as baptism." In classic Greek the word has a 
variety of uses, and frequently words lose their primary 
meaning and retain the derivative. But if "baptizo" means 
to immerse, and nothing else, let those who affirm it be held 
to their own definition. "Up" and "down" are opposites, 
and so are "immerse" and "emerse," both of which occur 
in that mode of baptism. But this definition of "baptizo" 
provides for the putting of the candidate under the water, 
yet fails to provide for taking him out. Yet after all, argu- 
ment over the meaning of this word will never settle the 
question of the mode of baptism. Much of it is waste of 
time. The translators found it necessary to Anglicize the 
Greek word, and all efforts to substitute for it the word 
"immerse" have been dismal failures. 

Another argument to be answered is this: "Jesus was 
immersed, and we should follow His example." Where in 
the Bible is it stated that He was immersed? The expres- 



224 Sermons 

sions "went down into the water" and "went up out of the 
water" do not in the least refer to the act performed by the 
administrator in baptizing. In Matt. 3: 16 the record says: 
"And Jesus, when he was baptized, went up straightway out 
of the water." This was the act of Jesus, and not of John. 
It is nowhere intimated that John dipped Him into the 
water and raised Him out of the water. The Greek lang- 
uage has words to express the ideas of "putting under" and 
"raising up out of," but no such words are used in connection 
with any recorded case of baptism. Besides the prepositions 
used, the words "went down" and "went up" express motion 
to and from a place, without any reference to the mode. 
Christ was baptized to symbolize purity, and to induct him 
into the priesthood, according to the custom of the law. He 
is our "High Priest," and the Spirit of God, the cleansing 
agent, of which water is the emblem, descended on Him 
"like a dove." When He came to be baptized, John at first 
refused, saying: "I have need to be baptized of thee." But 
Jesus said: "Suffer it to be so now; for thus it becometh us 
to fulfil all righteousness." What righteousness did He 
mean? The righteousness of the law, which required that 
the priest should be consecrated to his office when about thirty 
years old by "sprinkling the water of purifying upon him." 
Now sprinkling and pouring were the methods of consecra- 
tion and purification in familiar use, as has been already 
shown. Both John the Baptist and Jesus were priests, and 
it seems quite natural to conclude that John consecrated 
Christ according to the mode in familiar use among the 
Jews. But it is asked. Why did He go to the Jordan? 
Because the people were gathered there to hear John's 



The Mode of Baptism 225 

message and to worship, and because there was an abundant 
supply of water, and running water is an emblem of purity. 
I have no doubt that John filled a horn with water and 
poured it upon the head of Christ. At any rate, we are not 
told just how the rite was performed, and the arguments in 
favor of affusion preponderate. 

But, even if it could be estabhshed that Christ was im- 
mersed, that would not make immersion obhgatory always 
and everywhere. The Judean chmate was warm, and a 
mode that could be practiced there without harm could not 
be safely used in Greenland, Iceland, Maine, or even in 
Virginia. Besides, the mode of a thing is not essential to 
its existence, for there are different modes of doing the same 
thing. For example, in pubhc worship some Christians 
kneel, others stand, and yet others sit. In the sacrament of 
the Lord's Supper some denominations kneel at the chancel, 
while others partake of the elements while sitting in the pews. 
No one will contend that the mode makes or mars the 
observance in these cases. Surely, if the mode of baptism 
had been essential, we should not have been left without 
specific instructions on the subject. 

Therefore I say, while the example of Christ is obligatory 
upon us in some matters, the mode of His baptism, even if 
definitely ascertained, would not necessarily be so. Other- 
wise, as He was baptized in the Jordan, we would have to 
go to Palestine to receive the rite; or at least no body of 
water except a river would suffice. As He was not baptized 
until He was thirty years of age, we would have to wait 
until that age, in order to conform strictly to His example. 
And so the argument would require us to copy the method 



226 Sermons 

of His baptism in all the minute particulars that could be 
ascertained. 

In the Methodist Church the candidate is allowed to 
choose between the recognized modes of baptism, because we 
regard all the current modes as valid. On the other hand, 
those who insist on immersion to the exclusion of any other 
mode are taking an attitude that may be properly character- 
ized as illiberal. I do not use any harsher term, but it is 
certainly illiberal for any one to say that I have not been 
baptized at all, because I have not received the rite according 
to his interpretation. And I am bold to say this, in view of 
what the apostle Peter says when he speaks of baptism as 
"not the putting away of the filth of the flesh, but the answer 
of a good conscience toward God" (1 Peter 3:21). If my 
own conscience is satisfied, no man has a right to be dis- 
satisfied with me, or to deny the validity of my baptism. 

In the effort to maintain the exclusive validity of immer- 
sion, the case of the Ethiopian eunuch is often cited, as men- 
tioned in the eighth chapter of Acts. It is affirmed that here 
is a clear case of immersion. But note the place and the 
circumstances. The eunuch was travehng from Jerusalem 
toward Gaza along a desert road, when Philip the evangehst 
instructed and baptized him. Now, if there is any stream 
of consequence in that region of sand, travelers have never 
discovered it. There may have been a well, or at most a 
tiny stream. The account gives no intimation of delay in 
going to or coming from the water for the purpose of effect- 
ing a change of raiment. It is worthy of note, too, that the 
promise, *'so shall he sprinkle many nations," is closely con- 
nected with the portion of Scripture in Isaiah which the 



The Mode of Baptism 227 

eunuch was reading when he called Philip to join him in 
his chariot. No doubt, this expression suggested to him 
baptism. Here, as in the baptism of Jesus, there is no state- 
ment as to how the water was applied. The baptism took 
place between the two acts expressed by the words, "they 
went down both into the water," and "when they came 
up out of the water," and no one can tell with certainty 
how the rite was performed. If it be insisted that the 
language used demonstrates the immersion of the eunuch, by 
the same token it proves that Philip was immersed also. 
But while we maintain that no one can say with certainty 
how the eunuch was baptized, it is clear that the prepon- 
derance of probability is in favor of some mode other than 
immersion. 

Finally, some advocates of exclusive immersion lay great 
stress upon certain expressions in the Epistles of Paul, such 
as "we are buried with him by baptism into death" (Rom. 
6:4), and "buried w4th him in baptism" (Col. 2:12). 
These are regarded as clear indications of immersion. But 
if water is referred to at all in those passages, what resem- 
blance is there between immersion and the burial of Christ? 
He was laid away on a shelf in a sepulchre hewn out of the 
solid rock, and not buried in the ground. It would seem that 
pouring or sprinkling w"ould better represent a burial, as we 
pour the earth into the grave to cover the casket. It is 
evident that in these passages we have a spiritual burial, a 
spiritual baptism, a spiritual circumcision, as the context 
shows. It is not "buried by baptism into water," but "into 
death." It is "circumcised with the circumcision made with- 
out hands," "planted in the likeness of his death," "dead 



228 . Sermons 

unto sin," "raised from the dead by the glory of the Father," 
''risen through the faith of the operation of God." In this 
connection one instance may be cited to show that pouring 
was used to represent a burial, when Jesus said of Mary: 
"In that she hath poured this ointment on my body, she did 
it for my burial" (Matt. 26: 12). 

This discussion might be indefinitely prolonged, but I 
beheve that enough has been said to convince the candid 
reader that immersion is not the only valid mode of baptism, 
and that affusion — that is, sprinkling or pouring — is the 
mode to be preferred. But after all, water baptism, whether 
with much water or little, can avail nothing without the 
baptism of the Holy Spirit, of which water is only a symbol. 
I agree entirely with an immersionist preacher whom I heard 
say: "The only difference I know in a baptized sinner is, 
that he was a dry sinner when he went in, and a wet sinner 
when he came out." The important question is. Have you 
received the Holy Ghost? Have you been made pure by 
the sprinkling of the blood of Christ? Have these hearts 
of ours been made fit temples for the indwelling of the 
Holy Spirit? Let us not lay so much stress upon the out- 
ward rite as to lose sight of the spiritual lesson it was meant 
to convey. Not much water or little water, applied in this 
way or in that way, is the thing that should chiefly concern 
us; but that faith which works by love and purifies the 
heart. 



X. 

Dedication of Children to Christ in Baptism 

And they brought young children to him, that he 
should touch them: and his disciples rebuked 
those that brought them. But when Jesus saw it 
he was much displeased, and said unto them, Suf- 
fer the little children to come unto me, and forbid 
them not: for of such is the kingdom of God. 
Verily I say unto you. Whosoever shall not re- 
ceive the kingdom of God as a little child, he 
shall not enter therein. And he took them up in 
his arms, put his hands upon them, and blessed 
them.— Mark 10:13-16. 

LITTLE children held a large place in the estimation and 
^ affections of Jesus. He did not overlook them, 
nor regard them as unimportant members of society. 
Often He used them in illustrating truth and appealed to 
them as a standard of Christian character and disposition. 
If He wished to illustrate conversion, or to tell His disciples 
how the Kingdom of God was to be received. He said: 
"Except ye be converted, and become as little children, ye 
shall not enter into the kingdom of heaven" (Matt. 18:3). 
"Whosoever shall not receive the kingdom of God as a little 
child shall in no wise enter therein" (Luke 18: 17). When 
His disciples disputed as to who should be greatest in the 
Kingdom, He called a little child and set him in the midst 



230 Sermons 

of them, saying, "Whosoever shall humble himself as this 
little child, the same is greatest in the kingdom of heaven" 
(Matt. 18:4). 

The incident of our text, unimportant as some men might 
regard it, was deemed of sufficient importance to be recorded 
in three of the four Gospels — those of Matthew, Mark and 
Luke. The Saviour is here portrayed in a most lovely 
attitude, and we may well pause and ponder the scene. 
When those fond mothers came with their babes and little 
ones, asking only that the Great Teacher might touch them. 
He responded at once to the appeal, not only touchmg them, 
but even taking them up in His arms, and putting His holy 
hands upon them with words of blessing. Painters have 
taxed their art in depicting the scene, but only the eye of 
Christian faith can appreciate its transcendent beauty. 

The disciples, however, could see no reason why these 
mothers and their children should thrust themselves upon 
the Master's attention in the midst of the grave affairs that 
claimed His interest, and they could see no worthy end to 
be gained by His touching the little ones. They were 
utilitarians, and the question in their minds was: ''What is 
the use of it? Go away with your crying children; what 
good can the Master do them? They are too young to 
understand His words." But Jesus did not share their 
view. Instead of reproving the mothers and turning away 
from the little ones. He rebuked the officious disciples, and 
commanded them not to interfere. ''Suffer the little children 
to come unto me, and forbid them not; for of such is the 
kingdom of God." No doubt. He went back in memory to 
His own childhood, and remembered the tender regard of 



Dedication of Children to Christ in Baptism 231 

His mother, of Joseph, and of others who had cared for 
Him in those early years. He knew that in His infancy 
He had been recognized as a member of the Jewish church 
by the rite of circumcision, and that afterwards He had been 
presented to the Lord in the Temple according to the customs 
of His people. And so He felt very tenderly toward those 
little children in whose behalf His blessing was asked by the 
fond hearts that loved them. Instead of forbidding. He 
encouraged the bringing of children to Him, and the all- 
sufficient reason that He gave was this: that the Kingdom 
of heaven belongs of right to the children, as well as to all 
childlike men and women everywhere. 

What stronger reason do we need, then, for receiving 
and regarding little children as members of the flock of 
Christ? What greater encouragement do parents need to 
induce them to dedicate their little ones to the Lord, since 
Christ Himself teaches them to do so both by His precept 
and His example? Perhaps no devout Christian will deny 
that such dedication is a duty, but the thing that perplexes 
many is the mode or manner of the dedication. Nearly all of 
the denominations are in agreement in believing that the 
proper mode of child dedication is baptism. In this view are 
included Roman Catholics, Episcopalians, Presbyterians, Con- 
gregationahsts, Lutherans and Methodists, besides others not 
here named. The Baptists and some smaller bodies hold a 
different view. Now, we do not claim that Jesus baptized 
these little children or received them into the church ; for 
baptism was not instituted or recognized as the seal of the 
covenant until after the resurrection and just before the 
ascension of our Lord. These were Jewish children, who 



232 Sermons 

had already been admitted by circumcision according to the 
Abrahamic covenant, and so Christ recognized them as 
belonging to the Kingdom of God. 

Why, then, should children at the present day be dedicated 
to Christ in baptism? The first reason lies in the fact that 
children have been recognized as belonging to God's King- 
dom under all dispensations, whether patriarchal, prophetic 
or Christian. If they belong to the Kingdom, why are they 
not entitled to the sign thereof? They were specifically 
named in the covenant which God made with Abraham, and 
received the appointed seal of circumcision. This practice 
continued under the Mosaic dispensation, and on through the 
times of the prophets to the coming of John the Baptist and 
of Christ Himself. It even continued through the days of 
the apostles after the ascension of Christ, as we see in the 
fact that Timothy was circumcised by the apostle Paul to 
satisfy the scruples of the Jews. It is not without significance 
that one of the Ten Commandments was addressed in part 
at least to children: "Honor thy father and thy mother; 
that thy days may be long upon the land which the Lord 
thy God giveth thee." Jehovah commanded the Israelites 
in regard to the commandments: "Thou shalt teach them 
diligently unto thy children" (Deut. 6:7). The apostle 
Paul, in his Epistles to the Ephesians and Colossians, evi- 
dently includes the children as members of those churches; 
for in connection with exhortations addressed to parents, he 
admonishes their offspring in these words: "Children, obey 
your parents in the Lord; for this is right" (Eph. 6:1). 
"Children, obey your parents in all things; for this is well 
pleasing unto the Lord" (Col. 3:20). Now, if they were 



Dedication of Children to Christ in Baptism 233 

members they must have been made so by receiving the 
Christ-given seal, which is baptism. The most significant 
fact is that Jesus declared: "Of such is the kindom of 
heaven," or, "to such belongeth the kingdom of God." He 
lived and died in behalf of children as truly as for adults, 
and they are included in all the benefits of His atonement. 
Why, then, should they not be entitled to the sign and seal 
of their inheritance? As none are excluded from the benefits 
of the atonement, except such as voluntarily exclude them- 
selves by obstinate impenitence, so no one should be excluded 
from receiving the sign except those who exclude themselves. 
Infants cannot do this; therefore they are proper subjects 
for baptism. 

The second reason for the dedication of children to God 
in baptism is close akin to that just mentioned, though not 
precisely the same. It lies in the fact that children were 
specifically embraced in God's covenant with Abraham, 
which was really the gospel covenant, and received the seal 
of that covenant from the time of Abraham till Christ Him- 
self replaced it by another, which is less burdensome and is 
adapted to all classes and to both sexes. From receiving 
this seal they are nowhere prohibited, and the occasion of 
its reception was also the time when the child was named, 
just as children are named now when they receive the rite 
of baptism. 

The institution of circumcision is recorded in the seven- 
teenth chapter of Genesis in connection with the covenant 
that God made with Abraham. God said: "I will establish 
my covenant between me and thee and thy seed aft«*r thee in 
their generations for an everlasting covenant, to be a God 



234 Sermons 

unto thee, and to thy seed after thee" (Gen. 17:7). The 
covenant Is still the same, only the seal is changed from 
circumcision to baptism. It is "an everlasting covenant." 
Accordingly, the apostle Paul speaks of Abraham as "the 
father of us all." To the Galatians he says: "Know ye 
therefore that they which are of faith, the same are the 
children of Abraham. And the scripture, foreseeing that 
God would justify the heathen through faith, preached be- 
fore the gospel unto Abraham, saying, In thee shall all nations 
be blessed. So then they which be of faith are blessed with 
faithful Abraham" (Gal. 3:7-9). In the same chapter the 
apostle says: "Brethren, I speak after the manner of men; 
though it be but a man's covenant, yet if it be confirmed, 
no man disannulleth, or addeth thereto. Now to Abraham 
and his seed were the promises made. He saith not, And 
to seeds, as of many; but as of one, And to thy seed, which 
is Christ. And this I say, that the covenant, that was 
confirmed before of God in Christ, the law, which was four 
hundred and thirty years after, cannot disannul, that it 
should make the promise of none effect" (Gal. 3:15-17). 
Continuing in the same line of thought, Paul says: "Ye are 
all the children of God by faith in Christ Jesus. For as 
many of you as have been baptized into Christ have put on 
Christ. There is neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female (alluding to 
the fact that baptism is adapted to both sexes, whereas 
circumcision was adapted only to males) ; for ye are all one 
in Christ Jesus. And if ye are Christ's, then are ye Abra- 
ham's seed, and heirs according to the promise" (Gal. 
3:26-29). 



Dedicatioji of Children to Christ in Baptism 235 

Do not these and similar passages show conclusively that 
the covenant which God made with Abraham is the same 
as the gospel covenant? If, then, children were entitled to 
the seal of the Abrahamic covenant, which was circumcision, 
are they not equally entitled to the seal of the gospel dis- 
pensation, which is baptism? Is the gospel of Christ less 
liberal in its provisions than the ancient covenant? Rather, 
is it not simpler, freer, more comprehensive, if there is 
any difference at all? If a change in the relation of children 
had been designed, w^ould it not have been specified ? The 
Jews were familiar with the custom of dedicating their 
children to the Lord, and carefully observed it ; a dispen- 
sation of the gospel is made first of all to this same people; 
the covenant is the same, only the seal of it being changed 
to suit the larger mission of the gospel; there is no prohibi- 
tion against applying the seal to any class among them. 
Under these conditions is it not perfectly natural for these 
Jews to regard their children as entitled to all the privileges 
they formerly enjoyed? The strange thing is that anyone 
should think a positive command necessary to the administra- 
tion of baptism to children under the gospel dispensation. 
It should rather be taken as a matter of course that every 
child is entitled to the seal of the new covenant, which is 
practically identical with the old. In this connection I make 
reference again to the fact that under the old dispensation 
children were named when they received the sign of the 
covenant. When circumcision was first instituted, and 
Abraham was circumcised at the age of ninety-nine, his name 
was changed from Abram to Abraham. Isaac was named 
when he was circumcised, and so the custom went on down 



236 Sermons 

the centuries. It was customary to administer the rite to 
infants when eight days old ; and so John the Baptist received 
his name at his circumcision. The same thing was true of 
Jesus, as the record says: "And when eight days were ac- 
compKshed for the circumcising of the child, his name was 
called Jesus" (Luke 2: 21). The present custom of formally 
naming children at the time of their baptism accords with the 
ancient custom, and it seems to me right and proper that 
they should be left nameless until they are officially dedicated 
to God by name in holy baptism. 

A third reason for the dedication of children by baptism 
is found in the fact that it is clearly comprehended in many 
of the general commands and promises of the Scriptures, 
even though children are not specifically named. This is 
particularly true in cases that refer to the baptism of the 
Spirit, of which water baptism is the sign. For example, 
God promised through the prophet Isaiah: "I will pour 
water upon him that is thirsty, and floods upon the dry 
ground: I will pour my spirit upon thy seed, and my bless- 
ing upon thine oif spring" (Isa. 44:3). On the day of 
Pentecost, when the Spirit was poured out so abundantly, 
and many were asking what they must do, the apostle Peter 
exhorted them: "Repent, and be baptized every one of you 
in the name of Jesus Christ for the remission of sins, and ye 
shall receive the gift of the Holy Ghost. For the promise 
(of the gift of the Spirit) is unto you, and to your children, 
and to all that are afar off, even as many as the Lord our 
God shall call" (Acts 2:38, 39). On that day Christian 
baptism was administered for the first time in the name of 
the Father and of the Son and of the Holy Ghost; who will 



Dedication of Children to Christ in Baptism 237 

dare to limit it to adults, and say that it did not embrace 
their children also, as well as their remoter posterity? 

It is important to lay emphasis upon the commission that 
the Risen Christ gave to His disciples just before His ascen- 
sion : "Go ye therefore, and make disciples of all the nations, 
baptizing them into the name of the Father and of the Son 
and of the Holy Ghost: teaching them to observe all things 
whatsoever I commanded you" (Matt. 28: 19, 20). This 
is the order, then — make them disciples by baptizing them, 
and afterwards instruct them about the Kingdom of God. 
Refer now to the manner of the Jews in making disciples or 
proselytes. The fact is well sustained by reliable testimony, 
that they made their disciples (or proselytes) by constraining 
whole families, parents and children, to be circumcised, after 
which they instructed them in the duties and privileges of 
their new relationship. In like manner Christian disciples 
are to be made, baptizing both adults and children, and then 
imparting to them the instruction that their several needs 
may require. In harmony with this view our Lord's charge 
to Simon Peter on the shore of the Galilean lake after the 
resurrection may be aptly mentioned. Three times he asked 
that disciple: "Simon, son of Jonas, lovest thou me?" Each 
time Peter affirmed his love for the Master. And then Jesus 
gave him the solemn charge, not only to "Feed my sheep," 
but also to "Feed my lambs." Surely His lambs are entitled 
to receive the sign of His covenant, as well as those who have 
passed into the experiences of maturer life. 

A fourth reason for the dedication of children to Christ in 
baptism is found in the practice of the apostles and the early 
Fathers, as well as by the Church in every succeeding age. 



238 Sermons 

The apostles baptized numerous families upon the acceptance 
of Christ by the head of the family. Is it reasonable to 
conclude that none of these families contained any little 
children? That the apostles administered baptism to infants 
is made clear by the concurrent testimony of the early writers 
and ''fathers" of the Church. Any one who refuses to admit 
the validity of such testimony, if consistent, would have to 
reject also the external evidence in support of the genuine- 
ness and authenticity of the New Testament books ; for these 
depend upon similar testimony recorded by those who lived 
in the years immediately succeeding the apostolic age. Let 
us note what some of these witnesses say. 

Justin Martyr, who wrote forty years after the apostles, 
in speaking of the members of the church, says: "Many 
persons among us sixty or seventy years, of both sexes, who 
were made disciples of Christ in infancy, continue uncor- 
rupted." This statement irtiplies that the persons in question 
had been made disciples (by baptism) while some of the 
apostles were yet living. Thus the practice in the days of 
the apostles is made clear by one of the earliest and most 
credible Christian writers. 

Irenaeus, a disciple of Polycarp, who was a disciple of the 
apostle John, wrote: "Christ came to save all persons who 
by him are baptized unto God: infants and little ones and 
children and youth and older persons." 

Origen, who was born in the second century, and whose 
father, grandfather and great-grandfather are said to have 
been Christians, states expressly in speaking of original sin: 
"For this cause the Church received from the apostles an 
order to give baptism even to infants." Again he says: 



Dedicatiofi of Children to Christ in Baptism 239 

"Baptfsm is given to infants according to the practice of the 
Church, when if there were nothing in infants that needed 
forgiveness and mercy, the grace of baptism would be super- 
flous to them." 

Cyprian, who was born in the second century, says: 
"Sixty-six bishops convened at Carthage, having the ques- 
tion referred to them, whether infants should be baptized 
before they were eight days old, that being the time for 
circumcision, decided unanimously that it was not necessary 
to defer baptism to that day." 

Gregory Nazianzen, who lived in the fourth century of 
our era, said: **The whole Church practised infant baptism; 
it was not instituted by Councils, but was always in use." 

Augustine, the great religious luminary of the fourth 
century, in his controversy with Pelagius who denied the 
doctrine of original sin, draws an argument in favor of that 
doctrine from the custom of baptizing infants, saying: ''The 
whole Church has of old constantly held that baptized in- 
fants do obtain the remission of original sin by the baptism 
of Christ." 

Pelagius, in defending himself says in his letter to In- 
nocent: "Men slander me, as if I denied the sacrament of 
baptism to infants. I never heard even an impious heretic 
say they ought not to be baptized. For who is so ignorant 
of the evangelical writings as to have such a thought .'* Who 
can be so impious as to hinder infants from being baptized? 

Celestius, who sustained Pelagius, says: "We acknowledge 
infants ought to be baptized for the remission of sins, accord- 
ing to the rule of the universal Church, and according to the 
sentence of the gospel." 



240 Sermons 

To these testimonies might be added that of Ambrose, 
Chrysostom, Jerome and others; but this is enough to show 
that infant baptism was practiced In the Church from the 
earliest times, even In the days of the apostles themselves. 
In making these quotations from the Church Fathers I 
would not be understood as endorsing all they say as to the 
virtue of baptism when administered to infants; my purpose 
is to make it clear from their testimony that infant baptism 
was known and practiced in the Church from the very begin- 
ning. No rehable history shows any instance of departure 
from this apostolic usage until the Anabaptists arose In the 
fifteenth century, except the modification proposed In the sec- 
ond century by Tertulhan for prudential reasons, and the 
doubtful case of Peter of Bruys In the twelfth century. Now, 
then, if the baptism of infants did not originate in the times 
of the apostles, when and where did It originate? If intro- 
duced after the apostolic age, It would have been a great 
Innovation, provoking wide comment and probably contro- 
versy. But for fourteen centuries, by the showing of the 
records, the custom prevailed throughout the Church, with- 
out controversy as to Its apostolic origin and authority. We 
conclude, therefore, that it Is both right and proper that chil- 
dren should be dedicated to the Lord In baptism. 

It may be, however, that some one will ask: "What good 
does infant baptism do? Why should children be dedicated 
to the Lord in this way?" To such questions reply might 
be made by asking what good did circumcision do under the 
Old Testament dispensation? What good does baptism do 
when administered to adults? Does It wash away a single 
stain of sin? Is it not the badge of Christianity, the out- 



Dedication of Children to Christ in Baptism 241 

ward sign of inward grace? But I will not evade the ques- 
tion by asking questions in return. Properly understood, 
there are many benefits arising from infant baptism. It 
tends to make parents recognize and realize their obligations 
to train their children in Christian knowledge and character. 
It places the child under obligations to live a Christian life, 
and opens the way for him to realize those obligations as he 
grows older and they are explained to him. I can think 
of few ceremonies more impressive than that in which par- 
ents consecrate their child at the altar of the Church, saying 
to the minister: "Take this child and dedicate him to the 
Triune God." If this act is performed with all sincerity 
and good faith, it will assuredly prove a lasting benefit to 
both parents and child. It is an act of confidence on the 
part of the parents, which will draw the approving smile 
of the Heavenly Parent. If the child should die in early life, 
it will afford them consolation to remember that he had been 
dedicated to the Lord. If they should die while yet the 
child is living, they leave public testimony of their belief 
in the religion of Christ, and their desire that their offspring 
should live a Christian life. In this connection I may be 
allowed to give my personal testimony. I believe that, next to 
the religious training which my mother gave me after my 
father's death, in obedience to the baptismal vows, the act of 
dedicating me to the Lord in baptism was the most important 
act she ever performed for me. Yes, I feel its obligations still 
resting upon me, and her blessing abiding upon my head. 
Methinks that if a mother can look down from heaven and 
smile approval upon her son, mine would say: "My son, I 
gave you to the Lord in your childhood, as Hannah gave 
Samuel ; go and exhort other parents to do likewise." 



242 Sermons 

Much more might be said, for the subject is far from be- 
ing exhausted; but probably enough has been said to con- 
vince those who, without prejudging the case, have given 
this discussion a candid and impartial hearing. Finally, 
then, I urge parents to dedicate their children to the Lord 
in baptism, and to be faithful to the vows then publicly as- 
sumed. My firm conviction is that this is a high privilege 
in exact accordance with the divine word, that it is a course 
dictated by sound reason and true feeling, and that it will 
redound to your own advantage and to the everlasting benefit 
of your children. Even though some "disciples" may cavil 
and rebuke, as did the disciples of old when little children 
were brought to Christ, the Master will always say: "Suffer 
little children to come unto me, and forbid them not; for 
of such is the kingdom of God." Not only bring your chil- 
dren and consecrate them to the Lord, but be sure to con- 
secrate or reconsecrate your own hearts and lives to Him, 
and then your joy will be complete. Come in the spirit of 
little children, and receive into your own hearts that grace 
which will build you up and make you wise unto salvation. 
Come with child-Hke simplicity and trust, remembering the 
Master's words: "Verily I say unto you, Whosoever shall 
not receive the kingdom of God as a little child, he shall not 
enter therein." 



XI. 

Objections to Infant Baptism Answered 

Go ye therefore, and make disciples of all the 
nations, baptizing them into the name of the 
Father and of the Son and of the Holy Ghost: 
teaching them to observe all things whatsoever I 
commanded you.— Matt. 28:19, 20, {R. V.). 

THIS text, which contains our Lord's commission to His 
disciples when He was about to ascend into heaven. 
is presented at this time, not for the purpose of a full 
discussion of its several parts, but especially as implying the 
duty of including infants in the number of those who are to 
be baptized in the name of the Holy Trinity. I regard this 
great utterance of Christ as a distinct authorization of the 
administration of baptism to children as well as to those of 
riper years. 

In presenting this special subject, I purpose in the first 
place to answer some of the objections to infant baptism that 
its opponents ordinarily bring forward. The removal of these 
obstacles will open the way for the presentation and reception 
of the truth. 

One of these objections alleges that the child who has 
been baptized may become dissatisfied when he reaches adult- 
hood, and desire to be baptized by another mode. To this it 
may be replied that, if the parents do their duty in training 
and instructing the child, this is not likely to occur. Fur- 
thermore, do we not have to do many things for our children 



244 



termons 



about which in their mature years they may be displeased? 
Many are not satisfied with their names received in child- 
hood; are children therefore to be left unnamed until they 
are old enough to choose names for themselves? It some- 
times occurs that persons reaching maturity are dissatisfied 
with the form of religion taught them in the parental home ; 
shall they, therefore, not be taught any form of religion in 
childhood? Shall parents try to leave their children's minds 
blank and free from all religious prepossessions? If you try 
it, you will find that the powers of evil have not hesitated 
to write error and sin upon the pages of mind and heart. 
Hear what the Scriptures say: "These words, which I com- 
mand thee this day, shall be in thine heart; and thou shalt 
teach them diligently unto thy children" (Deut. 6:6, 7). 
"Train up a child in the way he should go: and when he 
is old, he will not depart from it" (Prov. 22:6). "Bring 
them up in the nurture and admonition of the Lord" (Eph. 
6:4). And, in the language of our text, "Go ye, . . . 
make disciples, . . . baptizing, . . . teaching them 
to observe all things whatsoever I commanded you." There 
is no escape from this responsibility. 

Again, it is objected by some persons that children cannot 
understand the nature of baptism, and that therefore they 
should not be baptized. It may be replied that the same 
thing is true of many adults who receive baptism. More- 
over, the Hebrew children could not understand the nature 
of circumcision, yet it was administered to them by divine 
command. Parents are obliged to do a great many things 
for their children, which the children at the time do not 
understand and cannot appreciate. 



Objections to Infant Baptism Answered 245 

Still others object that, as children cannot believe, therefore 
they ought not to be baptized. But if inability to exercise faith 
excluded them from receiving baptism, the sign of the King- 
dom, it would also exclude them from the Kingdom itself. 
For it is not only written, "He that believeth and is baptized 
shall be saved," but also in the same verse, "He that believeth 
not shall be damned" (or condemned). Jesus declared that 
the Kingdom belongs to little children, and He died for them 
as well as for adults. If, therefore, they belong to His King- 
dom and are embraced in the gracious provisions of the atone- 
ment, they are surely entitled to the initiatory rite of admis- 
sion into that Kingdom. No one is excluded from these 
privileges except those who voluntarily exclude themselves 
by obstinate impenitence. Infants cannot do this ; there- 
fore, they are proper subjects for baptism. 

Again, it is asked : "What need is there for the baptism of 
a child? What good does it do?" In reply let it be asked: 
What good does baptism do an adult? Does it wash away a 
single sinful stain? What good did circumcision do the chil- 
dren of the Israelites? What good did Jesus do to the little 
children when He took them in His arms, put His hands 
upon them and blessed them? They could not understand 
the significance of what He was doing. The apostle Paul 
asks: "What is the profit of circumcision?" And he 
answers, "Much every way," and then goes on to show it. 
So say we of the baptism of children. Who can tell what 
gifts of the Holy Spirit God may impart to both parents 
and children? Is it not reasonable to think that He will 
bless those who render obedience to His own ordinances? 
Remember the words of Peter on the day of Pentecost, as 



246 Sermons 

he spoke to the people concerning the promised gift of the 
Holy Ghost: "For the promise is unto you, and to your chil- 
dren, and to all that are afar off" (Acts 2: 39). Who can 
estimate the beneficent results in after years flowing from 
this consecration in childhood ? Certainly if the parental obli- 
gation is fulfilled, it will prove a blessing both to parents 
and children. But even if parents forget their vows and 
neglect their duty, the simple fact of having been baptized 
will stand as a witness to remind its recipient in after years 
of his obligations to Christ. It will show him also that 
his parents did cherish at one time at least the earnest desire 
that their child should live a Christian life, from the fact 
that they put upon him in his childhood the seal of the 
Kingdom of God. 

Furthermore, it is urged against the practice of infant 
baptism, that there is no positive command for it in the 
Bible. If this were admitted, it would still be true that 
there is no prohibition of it, as we should naturally expect 
would be the case if children were designed to be excluded 
from the rite. For, as we have seen, the Jews were ac- 
customed to giving their children the sign of the covenant, 
which was circumcision; and when the gospel dispensation 
was introduced to these same people, with baptism instead 
of circumcision as the seal, why should they consider their 
children excluded from a privilege that they had always 
enjoyed? Manifestly, in the absence of a positive prohibition, 
they would practice infant baptism under the gospel dis- 
pensation. Moreover, do not the opponents of infant baptism 
practice many things for which they have no positive com- 
mand in Scripture? Do they not hold conventions, associa- 



Objections to Itifant Baptism Answered 247 

tions, Sunday schools, missionary meetings? Do not some 
of them practice close communion, and regard the putting 
of a person under the water and raising him out of it as 
baptism ? Are there not many things recognized by all Chris- 
tians as right and proper, for which there is no positive au- 
thority in the Scriptures ? Among these may be mentioned the 
observance of the first day of the week as the Christian sab- 
bath, the holding of family worship, and the administration 
of baptism to women and their admission to the communion 
of the Lord's Supper. Suppose that the few incidental notices 
of the baptism of women had been omitted by the sacred 
writers, would it be fair to argue that therefore women 
should be excluded from baptism? There is no command 
on record for the participation of women in the communion; 
but will any one maintain from this fact that woman, who 
was "last at the cross and first at the sepulchre," is not en- 
titled to meet with the brethren and commemorate the suf- 
ferings and death of their Lord and Saviour? From con- 
siderations such as these it may be legitimately concluded 
that the absence of a specific command to baptize the little 
ones is no sufficient reason for denying them the seal of the 
covenant. 

Turning now from these objectors and their objections, let 
us note some of the considerations that combine to establish 
the divine authority of those who administer baptism to in- 
fants and little children. 

Strong proof may be found in the history of the Church 
since the days of the apostles. Infant baptism was the prac- 
tice of the universal Church from the very beginning. And 
at the present day it is practiced by the vast majority of Chris- 



248 Sermons 

tian bodies throughout the world, the only exceptions being 
found in the Baptist denomination, and some smaller bodies 
more or less closely affiliated with it. The two great di- 
visions into which the original Church separated about the 
middle of the eighth century — the Greek and the Roman 
Churches — require and practice infant baptism. The writings 
of the so-called Apostolic and Church Fathers contain many 
incidental allusions to the practice of this rite from the days 
of the apostles onward. Among these writers were Gregory, 
Ambrose, Chrysostom, Jerome, Pelagius, Augustine, Celes- 
tius, Fidus, Origen, Tertullian, Justin Martyr, and Iranaeus 
who was a disciple of Polycarp, the intimate friend of the 
apostle John. The testimony of these men is conclusive as 
to the fact that infant baptism was the universal practice in 
the Church by apostolic command and example. Now, if it 
was not practiced in the time of the apostles, when and where 
did it begin? If introduced after the apostles were dead, 
so great an innovation would surely have provoked contro- 
versy. Yet for fourteen centuries we find in the history of 
the Church no denial that the rite was in current use, how- 
ever much the writers may have differed as to the meaning 
and benefits of it. The inference is clear that the early 
Church was a unit in the practice of infant baptism. 

Now let us go back still further, and notice the attitude 
of the apostles themselves in this matter. The apostles recog- 
nized children as belonging to the Kingdom of God, and it 
was their custom to baptize whole families when the head 
of the family became a believer. It would seem unreasonable 
to maintain that in none of these baptized households little 
children were included. Among the households mentioned 



Objections to Infant Baptism Answered 249 

as receiving baptism are those of Crispus, Gaius, Stephanas, 
Lydia, and the jailer at Philippi. The adults were baptized, 
of course, on profession of their personal faith in Christ; but 
the little children would receive the rite upon the responsi- 
bility of their parents. This was in exact accord with the cus- 
tom of the Jews, who in baptizing their proselytes included the 
children with their believing parents. It is a remarkable 
fact also, that in the progress of Christianity as related in 
the Acts and the Epistles, there is not a single mention of 
the baptism in their adult years of the descendants of Chris- 
tian parents. Timothy, the son of Eunice and the grandson 
of Lois, both of whom were devout Christians, was familiar 
with the Scriptures from his childhood, and was circumcised 
by Paul; but there is no mention of his baptism, and that 
he must have received in his infancy. Along with these facts 
attention may be called to some expressions of Paul in his 
Epistles. In the admonitions that he gives to the members 
of the Ephesian and Colossian churches, he includes the 
children as members of the household of faith. "Children, 
obey your parents in the Lord ; for this is right. Obey your 
parents in all things; for this is well pleasing unto the Lord" 
(Eph. 6:1; Col. 3:20). Again he writes to the Corin- 
thians: **The unbelieving husband is sanctified by the wife, 
and the unbelieving wife is sanctified by the husband: else 
were your children unclean; but now they are holy" (1 Cor. 
7: 14). By this he means that the children are ceremonially 
clean, or holy, and the clear inference is that, being thus 
holy, they are entitled to baptismal consecration in token of 
that fact. 



250 Sermons 

From the doctrine and practice of the apostles let us 
go back to the teachings of Christ Himself. Note that He 
was received into the Jewish Church when eight days old by 
the sign and seal of circumcision. Consider carefully also that 
He plainly declared the relation of children to the Kingdom 
of God when He said: "Suffer little children to come unto 
me, and forbid them not; for of such is the kingdom of 
God;" or as the American Standard Revision renders it, 
"to such belongeth the kingdom of God" (Mark 10:14). 
In harmony with this are the words that He addressed to 
His ambitious disciples: "Except ye be converted (or turn), 
and become as little children, ye shall not enter into the 
kingdom of heaven" (Matt. 18:3). From these facts and 
quotations we see that He joined the Church in childhood, 
found children in the Church, and kept them in the Church ; 
and where the apostles found their Master had left them they 
recognized their right to remain. 

Of course, we do not claim that Christ Himself baptized 
any children, nor did He baptize any one else. Christian 
baptism was not instituted until after His resurrection, when 
He commanded the disciples in the words of our text: "Go 
ye therefore, and make disciples of all the nations, baptizing 
them into the name of the Father and of the Son and of the 
Holy Ghost." Consequently on the day of Pentecost, when 
the first administration of Christian baptism occurred, the 
apostle Peter not only directed the adult believers to be bap- 
tized, and promised them the gift of the Holy Ghost, but 
added also this statement: "For the promise is unto you, 
and to your children, and to all that are afar of, even as 
many as the Lord our God shall call." When Jesus com- 



Objections to Infant Baptism Answered 251 

manded Peter, "Feed my lambs," did He not mean to include 
them in the directions that He afterwards gave to baptize 
and teach all who became pupils in the school of Christ? 

Bishop Morris spoke wisely when he thus illustrated our 
text: Suppose you were to give your son or your servant 
directions to go out and pen the sheep; what would you 
think of him if he left the little lambs out in the cold, to be 
devoured by wolves? So when our Lord commands His 
apostles to make disciples of all the nations, baptizing them 
and teaching them His commandments, it accords with high- 
est reason to believe that He meant the young as well as the 
old, the lambs of the flock, whose weakness calls especially 
for the shepherd's care. This is the Master's will concern- 
ing His little ones; let us be faithful helpers of the Good 
Shepherd in caring for the lambs of His flock. ''It is not 
the will of your Father which is in heaven, that one of these 
little ones should perish" (Matt. 18: 14). 



ADDRESS 
to 

ALUMNI SOCIETY 



Address to Alumni Society 

John Bunyan and the Pilgrim's Progress 

An Address Delivered Before the Alumni Society of 
Randolph-Macon College, Va., June, 1886. 

Fratres Alumni, Ladies and Gentlemen: 

I rise before you to perform the part assigned me on this 
occasion. If perchance I should seem to preach or exhort a 
little, you will not be surprised, as that is my calling, and I 
am not ashamed of the gospel of Christ, even at Rome. 

It is my purpose to hold up before you a portrait of one 
who has been aptly styled the "Prince of Dreamers," the 
illustrious author of the Pilgrim's Progress, and to deduce 
some practical lessons of instruction and encouragement from 
the history of this remarkable man and his world-renowned 
work. 

The first questions to be asked are: Who was John 
Bunyan? Where and when did he live? What did he 
do ? Not that you never heard of him before, for it is likely 
that you learned his name in the nursery itself, but it may 
be that you have not taken time and pains to study his 
character. He was an Englishman who lived in the seven- 
teenth century, during that stormy period of English history 
which was characterized by civil and religious commotion 
and the protracted struggle between arbitrary sovereignty 
and popular liberty, and which resulted in the execution of 
the infatuated Charles, and the restoration of liberty under 



256 Alumni Address 

the protectorate of Oliver Cromwell. Bunyan belonged 
to that glorious army of the Reformation, whose muster-roll 
contains the names of such pioneers of religious freedom as 
Wycliffe, Luther, Knox, Cranmer and others. And like 
them he had to encounter snares and difficulties and persecu- 
tion such as the wrath of man could devise and the guile of 
devils suggest. In his pathway he met envy, hatred, slander 
and persecution, and faced them all with a martyr's heroic 
courage. 

John Bunyan's parentage was exceedingly humble. He 
could not boast of an ancestry whose names were written 
with prefixes and suffixes of lordly titles and Royal Societies 
and learned institutions; nor could his family boast of deeds 
of martial glory such as grace the records of his own or our 
day, nor of ease and affluence. On the contrary, he was 
born to squalid poverty, in a family of inconsiderable rank 
among the poorer classes of the community. He was the 
son of a brazier or tinker, and himself became an apprentice 
to the same humble trade at Bedford, England. His school- 
ing, like that of many whose names glow in the galaxy of 
great men, and whose words and deeds illumine the pages 
of history, oratory, science, literature, art and useful inven- 
tion, was so limited as to scarcely enable him to read and 
write. But by dint of energy and self-application he rose 
to be an eminent preacher of the gospel, and the author of 
books of great value and usefulness, chief of which is that 
greatest and most popular of all allegories, the Pilgrim's 
Progress. Let this encourage those who may not be able 
to get such an education as they desire. In his early years 
he gave no indication of genius, his chief distinction being 



John Bunyan and the Pilgrim^s Progress 257 

that of a ringleader among the wild and mischievous youth 
of his neighborhood. No one thought of the ragged urchin — 
the "cursing, swearing, lying boy," as he calls himself — as 
the future Christian hero, who was destined to win honor 
from unnumbered generations, and whose works would gain 
world-wide and imperishable fame. 

At the early age of seventeen he enlisted in the Parlia- 
mentary army, and participated in the battle of Naseby and 
the siege of Leicester. Although his military career was 
short, yet it is apparent from his writings that he acquired 
no small acquaintance with the arts of war. This is seen 
especially in his description of the military garb of Christian 
in his combat with Apollyon, as elsewhere in the Pilgrim's 
Progress, and also in his descriptions of the wars of Shaddai 
for the conquest of the town of Mansoul, as contained in 
the "Holy War." 

As to his first religious impressions, what we read of his 
youth does not show the influence of Christian parents in- 
structing him in the ways of truth and virtue, and restrain- 
ing him from vice; but like a full-fledged bird in the air, 
he seems to have winged his wayward flight at will, un- 
restrained save by the suggestions of a troubled conscience. 
Even in childhood he confesses to being moved by strange 
monitions and warned by frightful visions. From these 
causes, along with a pious wife's influence in after years, 
came his first religious impressions. It is probable that 
Bunyan attached too much meaning to dreams. Neverthe- 
less it is true that many Christians can trace their convictions 
to dreams. Thus does God deal with man. Even while we 
sleep angelic messengers brood over us, admonishing us to 



258 Alumni Address 

"flee from the wrath to come," or entreating us in the appeal, 
"Turn ye, for why will ye die?" 

But there is a turning point in almost every life, a lull in 
the storm which subsides into a perpetual calm, or else 
bursts forth anew with tenfold fury. At such a point one's 
destiny is decided for good or evil, for weal or woe, for a 
memory that shall live, or perish with the fleeting breath. 
At this period in Bunyan's history we have now arrived. 
Self-confidence and outward conformity to the moral law 
had well nigh dragged him into the vortex of ruin. He 
saw no wickedness in his own heart, nor felt any need of a 
Saviour. A fearful presumption possessed him, from which 
he was aroused by overhearing a conversation among some 
godly women in his native town, concerning the evidences 
and joys of religion. At once he saw that, if theirs were 
the true standard, he himself was deceived. A strange 
uneasiness seized him, and he quaked with fear. The words 
of these pious women followed him in his daily labors until 
at last he resolved to seek their counsel. Advised by them, 
he betook himself to prayer and the study of the word of 
God, drawing nigh to the cross in penitence and faith; 
whereupon the burden fell from his heart and a season of 
calm assurance ensued. This, however, was of short 
duration, for there soon followed a season of doubt, more 
dreadful in its immediate consequences, if possible, than his 
former self-righteous delusion. He fell into despondency, 
and for two and a half years a stubborn conflict went on 
within. The Spirit of God suffered the great deep of his 
heart to be stirred. Evil desires, and even blasphemous 
thoughts, beset him ; temptations of the direst nature harassed 



John Bunyan OTid the Pilgrun's Progress 259 

him. This anguish of spirit preyed upon his vitality, his 
body became frail, and the strong laboring man became pale 
and wan as a sickly child. But in the midst of this pro- 
tracted conflict he clung to the Bible. To quote his own 
emphatic words: "I was then never out of the Bible either 
by reading or meditation." Eventually the voice of inspira- 
tion proved a panacea for all his maladies. The clouds 
disappeared, his mourning was turned into joy, his spirit 
revived, and his body recovered its strength. So that the 
man, instead of being weakened either in mind or body, came 
out of this fiery trial like gold from the furnace, purified 
and ready for the Refiner's use. 

Soon afterwards his ministerial life began, and he became 
a zealous leader in the Baptist church in Bedford. The 
glory of God was now the settled purpose of his life. After 
mature deliberation he buckled on the armor of the gospel 
minister, and devoted every energy of his soul to the accom- 
plishment of the work. Meanwhile, like the apostle Paul, 
his own hands ministered to his support and that of his 
family. As a preacher his style was natural, simple, bold and 
vivid, earnest and zealous. Although not so entertaining as 
Baxter, he attracted to his ministry great crowds, who 
feasted with delight upon his words. In ecclesiastical polity 
his views were liberal and free from sectarianism, so that his 
masterpiece, the Pilgrim's Progress, bears no mark of the 
peculiar tenets of his denomination. His catholicity was 
broader than the church of his choice. He was far in advance 
of his age; and in fact, he still leads the van of his church 
for its emancipation from restricted communion, followed 
by Robert Hall, Charles Spurgeon and other kindred spirits. 



260 Alumni Address 

Yet his mild course did not protect him from the tongue 
of slander, nor shield him from the darts of persecution. 
The royal priesthood watched with a jealous eye, and marked 
him for its victim. For no crime save that of his broad and 
liberal views, and of non-conformity to the Established 
Church, he was arrested, and without the privilege of trial 
was cast into prison. One count in the indictment was this: 
''That John Bunyan of Bedford had devihshly and per- 
niciously abstained from coming to church, and was a 
common upholder of several unlawful meetings and con- 
venticles." 

This brings us to that period of his life in which he shines 
with greatest splendor, where the man of nerve and will 
and unflinching devotion to the truth may be seen. Liberty 
was now offered him on the condition that he would desist 
from preaching. Little did his persecutors know the metal 
of which this man was composed. He resolutely rephed: 
"If I were out of prison to-day, I would preach the gospel 
to-morrow by the help of God." While, like Daniel and 
Paul, whose writings he studied so carefully and quoted so 
often, he was pliable in matters that were indifferent, yet 
in questions involving right and wrong he was as unyielding 
as the anvil under the hammer's stroke, or as the cliffs against 
which the billows beat in vain. In matters of principle 
he could not be neutral, or yield to any compromise. He 
was not a man of policy, the bane of Church and State. He 
was no fawning flatterer, no cringing sycophant, no wily 
politician who will espouse either side of a question as 
interest may dictate. Rather was he a man of backbone, 
with every joint fortified as with steel. Such a man prefers 



John Bunyan (Uid the P'llgriins Progress 261 

death to wrong-doing. Consequently, as Moses chose rather 
to suffer affliction with the children of Israel than to enjoy 
the pleasures of sin for a season, so Bunyan preferred life- 
long imprisonment, or even martyrdom at the stake, rather 
than to renounce the truth. Oh, that the world were filled 
with such heroes! 

But his personal sufferings were the smaller part of his 
distress. His mind dwelt upon a sadder sight. Said he: 
"It is like pulling flesh from my bones to part with my wife 
and poor children. Thou must be beaten, must beg, must 
suffer hunger, cold, nakedness and a thousand calamities, 
though I cannot now endure the wind should blow upon 
thee. But yet I must venture you all with God, though it 
goeth to the quick to leave you." A man of feebler nerve 
could not have rallied under such misfortune. But his piety 
was too deep, his Christian fortitude too strong, to be sub- 
dued by even this heavy calamity. 

Every honorable effort was exhausted for his release; but 
although in 1661 a general pardon was proclaimed by the 
king, Bunyan was still kept in prison. At the next Court of 
Assizes his wife, Elizabeth Bunyan, appeared in his behalf. 
But the judges, except Sir Matthew Hale (who gave her 
but feeble support), were deaf to her pitiful pleas and en- 
treaties, which appear even at this day to have been eloquent 
enough to touch the most obdurate heart. Even now one 
can scarcely read the account without tears for her distress 
and indignation toward the cold-hearted judges. Meanwhile 
Bunyan himself was not idle. Although such afflictions 
would have disqualified most men for work, he was not 
disheartened and his energies were not paralyzed. His faith 



262 Alumni Address 

and his love of the truth, which had been already confirmed 
by spiritual agony, were now made the more intense and 
steadfast by bitter persecution. Instead of lying down in 
idleness and bewailing his unhappy lot, he acted Hke a mature 
Christian and made misfortune the occasion of a firmer trust. 
"The wounded spirit, the altered scene, and seclusion from 
society, had each its wholesome influence. He applied him- 
self with the energy and concentration of a startled man." 
If he could not ply his accustomed craft, he contributed to 
the support of his family by making tagged laces; and if his 
mouth was sealed, his mind was untrammelled, and he 
preached by his writings to generations unborn then, and 
other generations even now unborn. As one writer says: 
"What other men learn from books, he, with the aid only 
of his Bible, spelt out and put together by the light from 
heaven that irradiated his darkness. He was educated by 
this severe process of thought." Under the heaviest afflic- 
tions his imagination seemed to glow with celestial fire. 

This brings us to speak of his immortal allegory, the 
Pilgrim's Progress — of its origin, its beauty, its popularity 
and its usefulness. In the wilderness "den" where he slept, 
separated from his family and friends, he dreamed and 
penned this great allegory delineating the progress of a 
pilgrim from this world to that which is to come. In addition 
to the story of Christian, and that of Christiana and her 
children, he wrote other works, which alone would have 
rendered his name immortal. But amid all his dreamings 
he never dreamed of the good that this work would accom- 
plish, nor of the world-wide fame that would gather about 
its author's name. Unappreciated in his own day, the 



John Bunyan and the Pilgrim's Progress 263 

Pilgrim's Progress now ranks among the standard works of 
Christianity, and is applauded by every class, sect and race 
that it has reached throughout every clime. In the words 
of his homely rhyme: 

"Some said, John, print it; others said, Not so; 
Some said. It might do good ; others said, No." 

The number of editions through which it has passed is 
almost beyond computation. It has been issued in all kinds 
of type, and translated into more languages than any other 
book except the Bible. It is a work that deserves to be read 
and re-read in youth, in middle life and in old age. It is 
written for the most part in words of one syllable, and is 
therefore simple enough for a child, yet so profound that 
the learned philosopher may feed upon its inexhaustible 
store; a composition surpassing in beauty of thought and 
poetic diction the glories of romance ; a work of the imagina- 
tion, yet the embodiment of theology, and so lifelike as to 
convey its conceptions to the mind with the clearness of the 
painter's brush, and so true to experience that every one may 
there behold delineated some image of his own character. 
Obstinate, scoffing and scorning; Pliable, like supple wax, 
easy to heat and just as easy to cool; Evangelist, dealing 
his heavy blows of conviction, and then soothing with his 
gentle entreaty and encouraging counsel; Christian, bold, 
firm, decided, pressing his way resolutely to the Celestial 
City; Talkative, Worldly- Wiseman, Simple, Slothful, Envy, 
Superstition, Hypocrisy, Faithful, Hopeful, Charity; — these 
and others about whom he writes are not mere types, but all 
are living characters in this world. It is indeed one of the 



264 Alumni Address 

most wonderful of books. Here are the live coals of genius, 
fanned into a flame by the fierce blasts of persecution, though 
no credit is due thereby to his cruel enemies. 

Lord Macaulay, the ablest critic of the nineteenth century, 
pays Bunyan this noble tribute: "This is the highest miracle 
of genius — that things which are not should be as though 
they were, that the imagination of one mind should become 
the personal recollection of another. And this miracle the 
tinker has wrought. There is no ascent, no declivity, no 
resting- place, no turnstile, with which we are not perfectly 
acquainted. The wicket gate and the desolate swamp which 
separated it from the City of Destruction; the long line of 
road as straight as rule can make it; the Interpreter's House 
and all its fair shows; the prisoner in the iron cage; the 
palace, at the doors of which armed men kept guard, and on 
the battlements of which walked persons clothed all in gold ; 
the Cross and the Sepulchre; the steep hill and the pleasant 
arbor; the stately front of the House Beautiful by the way- 
side; the low green Valley of Humiliation, rich with grass 
and covered with flocks — all are as well known to us as the 
sights of our own homes. Then we come to the narrow 
place where Apollyon strode right across the whole breadth 
of the way to stop the journey of Christian, and where 
afterwards the pillar was set up to testify how bravely the 
pilgrim had fought the good fight. As we advance the 
valley becomes deeper and deeper, the shade of the precipice 
falls blacker and blacker. The clouds gather overhead. 
Doleful voices, the clanking of chains, and the rushing of 
many feet to and fro are heard through the darkness. The 
way hardly discernible in gloom runs close by the mouth of 



John Bunyan and the Pilgrim's Progress 265 

the burning pit which sends forth its flames, its noisome 
smoke and hideous shapes to terrify the adventurer. Thence 
he goes on amid the snares and pitfalls, with the mangled 
bodies of those who have perished lying in the ditch by his 
side. At the end of the long dark valley he passes the dens 
in which the old giants slept amidst the bones and ashes 
of those whom they had slain. Thence the road passes 
straight on through a waste moor, till at length the towers 
of the distant city appear before the traveler; and soon he is 
in the midst of the innumerable multitudes of Vanity Fair. 
Thence we go on by the little hill of the silver mine, through 
the meadows of lilies, along the banks of that pleasant river 
which is bordered on both sides with delicious fruit trees. 
On the left side branches off the path leading to that horrible 
castle the courtyard of which is paved with the skulls of 
pilgrims; and right onward are the sheepfolds and orchards 
of the Delectable Mountains. From the Delectable Moun- 
tains the way lies through bogs and briers of the Enchanted 
Ground, with here and there a bed of soft cushions spread 
under a green arbor. And beyond is the Land of Beulah, 
where the flowers and the grapes and the songs of birds 
never cease and where the sun shines night and day. Thence 
are plainly seen the golden pavements and streets of pearl 
on the other side of that bleak and cold river over which 
there is no bridge; but into which Christian and his com- 
panion plunging, lose their mortal garments and are received 
by the angels on the other shore and escorted to the gate of 
the Holy City, where showing their certificates, the gate 
flies open, they are clothed in shining raiment, crowns are 
placed upon their heads and palms in their hands, and golden 



266 Alumni Address 

harps wherewith to sing praises unto Him that sitteth upon 
the throne and unto the Lamb for ever and ever." 

Such is a faint representation of a few of the royal images 
of this thrilling story, which along with Milton's Paradise 
Lost, Baxter's Saints' Everlasting Rest, and Doddridge's 
Rise and Progress of Religion in the Soul, will be handed 
down through succeeding generations as the classics of re- 
ligion, and occupy in the Christian library a place second 
only to the Holy Bible. 

Let us now turn from the book, and consider the per- 
sonality of the man whose genius inspired and produced it. 
May we not pause a moment, however, to pluck a flower 
of encouragement for ourselves from the garland woven by 
the hand of the poor despised prisoner in jail? May we 
not derive a valuable lesson from his patient endurance and 
tireless industry? It is probable that Bunyan learned more 
during his imprisonment than during all the rest of his life. 
Indeed, this may be truly said to have been the school in 
which he was educated. And by education I mean, not 
merely a knowledge of sciences and languages, but the 
ability to think, to concentrate all the powers of the mind, 
as so many lenses, upon a given subject. Instead of repining 
in sadness over difficulties and losses, he betook himself to 
useful employment. So let us do in every sphere in which 
we are called to labor and suffer. It may not be our dis- 
tinction to produce a Pilgrim's Progress or a Paradise Lost, 
but still we may do that which shall make us the benefactors 
of our fellow-men. There are many broad acres of oppor- 
tunity yet uncultivated, and numerous fields are already white 
for the sickle. 



John Bunymi and the Pilgrim's Progress 267 

After twelve long years of confinement in prison, Bunyan 
was released and allowed to pursue his calling unmolested. 
He erected new churches and formed new congregations, 
and everywhere crowds flocked to his ministry. He is rep- 
resented as mild and affable in his manners, a model of 
meekness, possessing a sound judgment, quick perception and 
a ready wit. And although as unlearned as were some of our 
Lord's apostles, he confounded the wise in their wisdom and 
the crafty in their counsel. It is said that Charles the 
Second once asked the distinguished Doctor Owen *'how 
a learned man such as he was could sit and hear an illiterate 
tinker prate." To which the learned Doctor replied: "May 
it please your Majesty, could I possess that tinker's abiHty 
for preaching, I would gladly relinquish all my learning." 
This incident serves to illustrate Owen's modesty and candor, 
as well as to show the regard in which Bunyan was held 
by many who moved in aristocratic circles. 

It is likely that no man ever studied the Bible with greater 
diligence than did this tinker of Bedford. The word of 
God was the food for meditation as he labored or journeyed, 
and a feast to his soul as he pondered its sublime truths and 
its holy examples. Here he caught his inspiration ; from this 
mine he dug his precious ore and gathered the gems that 
enriched all his writings. Let us all seek to imitate his 
example in this respect, and apply ourselves with new 
diligence to this Inspired Volume, in which the wisdom of 
heaven is placed at the disposal of mankind. 

After his release from prison, Bunyan continued for six- 
teen years to preach and write and work with sleepless 
activity, and the first real rest he took was in August, 1688, 



268 Alumni Address 

when he turned aside to die. Then, just as Christian lost 
his burden and his rags, so Bunyan shook off the sneers and 
jeers of an unappreciative world. His posthumous glory re- 
sembles that of Homer, of whom it is said that "for the 
honor of his birthplace alone seven cities vied, through which 
a living Homer begged his bread." And now that name 
whose mention once evoked a sneer is pronounced with pride 
and honored by the civilized world; and the churches and 
pulpits and cottages, and even the wooded dells, where 
Bunyan preached, are held in peculiar veneration. It is 
hkely that the old jail in Bedford town is to-day as interest- 
ing to most travelers as is the stately Westminster Abbey. 

But if this were his only requital, it would be poor indeed. 
Like Lazarus, having suffered his eyil things on earth, he 
went to enjoy his good things in heaven. He fought his 
way to the Celestial City up the Hill of Difficulty, through 
the Slough of Despond, and across the Valley of HumiHa- 
tion, with all the energy that animated the knights of the 
Crusades in their efforts to rescue the Holy Sepulchre from 
the hands of the Saracen. And he has left in his example, 
no less than in his writings, a priceless legacy to all coming 
generations, adapted to inspire them to energy and unyielding 
devotion to truth, and to fill their hearts with the assurance 
of a noble reward. The victory is now won; the poor 
despised preacher is reaping the reward of his toil and 
struggle. Having suffered with Christ, he now reigns with 
Him. To him is given the blessedness of those who have 
been persecuted for righteousness' sake. Sweet is the reflec- 
tion that "they that sow in tears shall reap in joy." "Weep- 
ing may endure for a night, but joy cometh in the morning." 



John Bunyan and the Pilgrim's Progress 269 

The sable curtain of darkness shall be lifted, the clouds 
shall break, and the noontide of glory flood the enraptured 
soul. Suffering is but the law of human elevation, develop- 
ment and progress, not only in other departments of life, 
but in the sphere of religion as w^ell. But know this, that 
for every tear the true Christian sheds there is to be a cup 
of joy; for every sigh he utters, there shall be a hymn of 
praise ; for every cross that he endures, there shall be another 
star in his crown. The apostle Paul, than whom no man 
knew better what it is to be abased and exalted, to abound 
and to be in want ; whose labors were more abundant, whose 
stripes were more numerous, and whose imprisonments were 
more frequent than even those of Bunyan ; who had also 
caught a vision of Paradise that others have not seen, and 
heard unspeakable words w^hich it is not lawful to utter; — 
this great apostle exclaimed: "I reckon that the sufferings 
of this present time are not worthy to be compared with the 
glory which shall be revealed in us" (Rom. 8: 18). Let us, 
therefore, take courage, labor and suffer and wait with 
patience, knowing that in due season, if we faint not, we shall 
reap the reward of all our privation and toil. 

Though the character and writings of this remarkable 
man are replete with valuable lessons, perhaps I need not 
further protract this discussion. The language of eulogy 
has been well nigh exhausted by those who have written in 
his praise. Poets, historians and painters have vied with each 
other in setting forth his claims to immortaHty. Learned 
critics have pointed out the beauties of his works and at- 
tempted to reveal the secrets of his genius. Witnesses of 
every clime and tongue attest his worthy fame. Everywhere 



270 Alumni Address 

the name of John Bunyan, which Cowper says "once moved 
a sneer," is heralded in accents of praise. But his memory 
finds its noblest and most enduring monument in the grateful 
affections of Christian hearts. I can only bid you go, study 
the character, treasure the memory, and imitate the example 
of John Bunyan, the illiterate tinker, the persecuted prisoner 
of Bedford jail, the prototype of his own matchless Pilgrim, 
whom he shows us planted safe at last upon the battlements 
of heaven, where so many other pilgrims, stimulated by his 
inspiring allegory, have already clasped his hands and re- 
counted the trials of their journey, and where many more, 
though sorely pressed and tempted in their weary pilgrimage, 
are hoping to arrive and join with him and that great 
multitude "which came out of great tribulation, and have 
washed their robes, and made them white in the blood of 
the Lamb." 



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